Isaac Penington - Market Street Fellowship · 2017. 3. 5. · About Isaac Penington Isaac Penington...

the writings of

IsaacPenington

Volume 1

Edited by Jason Henderson

This and other publications are available FREE upon request

by contacting:

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© 2014 – v.1

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The Writings of Isaac Penington – Vol. 1

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Contents

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I Memoir of Isaac Penington 11

II The Way of Life and Death Made Manifest 35

III Some Principles Guiding Out of the Apostasy 69

IV The Axe Laid to the Root 87

V The Scattered Sheep Sought After 115

VI Babylon the Great—The City of Confusion 142

VII The Holy Scriptures 155

VIII The Authority and Government which ChristExcluded from His Church

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IX The New Covenant of the Gospel Distinguishedfrom the Old Covenant of the Law

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X The Prayer, Ministry, Wisdom, and Kingdomwhich are Spiritual

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XI Some Directions to the Panting Soul 226

XIISome Questions and Answers For the Openingof the Eyes

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XIII The Sum and Substance of True Religion 263

XIV The Two Seeds 290

XV How to Discern the Teachings of Christ 313

XVI Letters of Isaac Penington 325

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About Isaac Penington

Isaac Penington (1616–1679) was the eldest son of a well-known English politician and Puritan Congregationalist. Hewas brought up in a wealthy and influential family, and “wellcultivated and polished with an ingenuous and full educa-tion.”1 Nevertheless, Penington's aspirations, from hisearliest days, were entirely fixed upon things above, and notupon the many things of the world that were within his reach.He says of himself: “My heart from my childhood waspointed towards the Lord, whom I cared for and sought afterfrom my tender years. I felt that I could not be satisfied with(nor indeed seek after) the things of this perishing worldwhich naturally pass away; but I desired a true sense of, andunity with, that which abides forever.” Indeed, Penington'shunger and desperation for the true knowledge and experi-ence of God (as the reader of this volume will no doubtrecognize) was the hallmark of his life. Seeking, he found;knocking, the door swung wide open before him. He soughtthe Lord with all his heart, soul, mind and strength, andwithout a doubt, the Lord was found by him.

1 From The Testimony of Thomas Ellwood Concerning Isaac Penington.Written upon the occasion of Penington's death.

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Isaac Penington lived in a time of perhaps unequaledpolitical, social, and religious upheaval in England. In thethirty years during which Penington wrote his letters andpapers, England experienced a civil war, the trial and execu-tion of King Charles I, the turbulent rule of Oliver Cromwellfollowed by the bloody return of Charles II, the terriblePlague of 1665, and the Great Fire of London in 1666, afterwhich the French joined Holland in war against England. Inthe midst of these troubled times, the Lord raised up a peoplewho both experienced and preached the gospel of JesusChrist in a way that was perhaps unknown to the world sincethe times of the first Apostles. The original Society of Friends(who in scorn were called Quakers) were a people whoseChristianity stood in, and flowed out from, the light and lifeof Jesus Christ reigning in the inner man. In his searchingafter God, Isaac Penington turned to this light, and quicklybecame a shepherd among this people and a teacher of thetruth that the Lord was restoring to His body.

The collected works of Isaac Penington were firstpublished in 1681, just two years after his death. A secondaddition was printed in 1761, consisting of four volumes. Athird edition appeared in 1784, and a fourth (which is avail-able online in various digital formats) was printed in 1863.In the 1990's, Quaker Heritage Press transcribed andreprinted the 1863 edition of his complete works in fourhardcover volumes, which can be purchased through theirwebsite at www.qhpress.org. Although the language is a bitmore archaic and the punctuation more cumbersome, Istrongly recommend these four volumes for the seriousstudent of Penington.

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About This Edition

Most readers find the original four volumes ofPenington's works somewhat difficult to read. Though hiswritings are considered to be of the Early Modern Englishperiod, today's readers often find aspects of the language,punctuation, and syntax to be fairly distracting or burden-some. Because of this, many give up on this tremendousbook rather than make the effort to wade through it.

My desire in putting together this edition is twofold:First, I have tried to reduce the four volumes down to a moremanageable two volumes by retaining the bulk of his spiritualwritings and letters, while eliminating certain things I judgedto be less weighty or relevant to our day. Some ofPenington's writings were papers addressed to Parliament,the City of London, or the Army, having to do with specificlaws, events, and persecutions of his time. Others werelengthy examinations and refutations of books or paperspublished against Quakers. Most of these, and other writingsof this nature, were not included in this publication.

My second goal in preparing this edition was to make theEnglish somewhat more readable without changingPenington's meaning or over-modernizing his language. Istruggled with this. I deeply appreciate Penington's careful-ness with words, and I know that he was profoundly aware ofboth what and how he was communicating. Furthermore, Ihave no doubt but that the Spirit of God was the true Authorbehind much of his work. On account of this, I approachedthe task of editing and modernizing these writings with greatcare, and in a measure of the fear of the Lord. In myattempts to make his writings a bit more reader-friendly, Isought to never change his meaning, or even paraphrase his

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intent with my own words as much as that was possible.Sometimes, however, I found this to be unavoidable. And atother times, I felt obliged to clip out small portions so as toavoid wordiness or repetition. Still, the vast majority of thechanges I made were to small things like punctuation, wordorder, and spelling. An example of the kind of changes Imade can be seen below.

Original EditionThou takest up Cain's weapons, and fain wouldstthou kill thy brother, because his sacrifice in the faithtestifies against thine.

This Edition

You take up Cain's weapons, and you would eagerlykill your brother, because his sacrifice in the faithtestifies against yours.

Some words from Penington's era simply do not carrythe same meaning today. These words were replaced withthe closest modern equivalent I could find. A few words andconcepts warranted further explanation which can be foundin footnotes. The reader will also notice that pronouns andother terms referring to deity (like seed or lamb) are usuallynot capitalized in this volume (though there are some excep-tions). It was not customary to capitalize such words inPenington's era, and I have left them as he wrote them.

About the Quakers

According to George Fox's autobiography, the nameQuaker originated with a magistrate named Gervase Bennet.

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“Bennet,” says Fox, "was the first person that called usQuakers, because I bade them tremble at the word of theLord." Thus the name Quaker began as a way of ridiculingGeorge Fox's admonition, but it soon became widely acceptedand used by both Quakers and their enemies.

In my view, the work of the Lord in and through the orig-inal Quakers of the 17th century was a return to the originallife, light, power, and purity that the first Apostles knew andproclaimed as the gospel of Jesus Christ. These men andwomen saw the Lord, grew up in His life, and like theirMaster, were hated, slandered, and persecuted for it.2

However, as is often the case with genuine movements ofthe Spirit of God, their teachings and practices were veryquickly misunderstood, corrupted, and misrepresented bythe succeeding generations of those who bore their name.Customs, principles, and empty forms can be handed downfrom one generation to the next, but the life of Christ must beborn in, and experienced by, each individual soul. So it isthat the Quakers of today bear little or no spiritual resem-blance to their forefathers. The Life that once reigned in thehungry hearts of the 17th century has been largely forsaken,and Quakerism has become a collection of dead doctrines,earthly causes, and religious traditions. Penington is stillvenerated by many as a founding father of the movement, butmost who respect him for his intellect, devotion, or suffer-ings, also hide from the light that he knew and loved sodearly.

As with all of our publications, free copies of this book

2 To read more about of the message, history, and persecution of the orig-inal Quakers, I recommend The History of the Rise, Increase, andProgress of the Christian People Called Quakers in two volumes, byWilliam Sewell (1653-1720). Being a contemporary and personalcompanion of many of the original Friends, Sewell is generally regardedto be the foremost authority on the history of the Quakers.

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can be obtained through Market Street Fellowship by visitingwww.marketstreetfellowship.com. The publishing companyrequires that I also make copies available for sale onlinethrough Amazon, but all proceeds from sales go to the freedistribution of this and other publications.

Jason HendersonSeptember, 2014

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Chapter I

Memoir of Isaac Penington

The following is a testimony written by Thomas Ellwoodafter the death of Isaac Penington, containing two short

autobiographical narratives taken from Penington's own writings.

* * *

Although I am not ignorant that many weighty and livingtestimonies have been already given by true and faithfulwitnesses upon the same occasion,1 which might well seemsufficient to excuse mine, yet am I not thereby clear. Rather,I find a pressing upon my spirit to write a few lines alsoconcerning this my dear deceased friend, to whom I owe bothaffection and gratitude. Love him I did, and that entirely,and I am sure very deservedly; for he was worthy indeed oflove from all men, but more especially from me, to whom hehad been abundantly kind. For in the day wherein it pleasedthe Lord to awaken my soul and call me out of the pollutionsof the world with respect to both worship and manner ofliving (for which I became the derision of my country, thescorn and contempt of my family and acquaintance, and in a

1 The occasion of Isaac Penington's death.

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manner an outcast also), how welcome was I then to him!How affectionately did he receive me! How regardfully didhe take care of me! How tenderly and like a father did hewatch over me that I might not be drawn back, or in any waybe betrayed from the simplicity of truth as I had received it!And can I ever forget his love, or let his manifold kindnessslip out of my mind? Oh no; the remembrance of him ispleasant to me, and I cannot think of him without delight.For as a friend, I truly loved him; as a father (for such was hiscare unto me), I reverenced him; as an elder, I honored him,and that (as he right well deserved) with double honor. Myspirit was truly united to his; indeed, my soul was linked andknit unto him in the holy covenant of life, which death hasnot been able to dissolve. Bear with me therefore a little Ientreat you, whoever you are, under whose eyes these linesmay chance to fall, if I take liberty to express my sense of thismy beloved friend. And I seem somewhat particular, knowthat my acquaintance with him was so.

He was naturally furnished with a sharp and excellentwit, one that was well cultivated and polished with an ingen-uous and full education. His disposition was courteous andaffable, free from pride and pretense. His ordinary discoursewas cheerful and pleasant, neither morose nor light, butinnocently sweet, and tempered with such a serious gravity asrendered his conversations both delightful and profitable.

From his childhood (as I have heard him occasionallysay) he was religiously2 inclined, and sought the Lord in histender years. And although the way of truth was not thenmade manifest unto him, as it had been since, yet he hadthen, at times, some true touches and tastes of life, someopenings and sights of heavenly things (though not so clear,

2 In these writings, the word religion does not carry the negative conno-tations with which it is sometimes associated today. Here it is used in apositive sense to refer to the knowledge and worship of God.

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unmixed, and abiding as after). At first, the manifestation oftruth unto him was not without doubts and jealousiesconcerning it, as he himself relates. Nor was it free for sometime from disputes and reasonings against the smallness ofits appearance. Yet, after it pleased the Father, in the richesof his grace, to reveal his Son in him (thereby giving him tosee and know with certainty what was the good, acceptableand perfect will of God), oh how joyfully did he receive it!How willingly did he bow before it! How readily did he yieldhis neck to the yoke of Christ! And how constantly anddelightfully did he wear it!

Did he then regard the pleasures of the times, or valuethe preferences and honors of the world (though living at thattime in the favor and abundance of it)? No, no. He turnedhis back upon it all, esteeming the reproach of Christ greaterriches than the treasures of Egypt. And casting down hiscrown at the foot of Jesus, he willingly became a fool to theworld and to the wisdom thereof, that he might be made trulywise to God. And surely herein he obtained his desire; for ashe honored the Lord and preferred him above all, so the Lorddid highly honor him, and gave him liberally of the true andheavenly wisdom, adorned with humility. Thus he waslearned, and yet humble; he was full of knowledge (heavenlyknowledge), yet not thereby puffed up. And as he had freelyreceived of the Lord, so did he freely and readily communi-cate thereof (as the following pages do witness) unto thosewho stood in need of counsel, advice, information, or direc-tion in their travel to the heavenly country. To this service hewas fitted and very well furnished by the experiences of hisown travel; for the Lord had led him through many a distressand difficulty, through many temptations, trials, and exer-cises, by which he had tried and proved him. Not onlythrough the Red Sea and the Wilderness had he passed, but

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the bottom of Jordan had he also seen, and the upholding,delivering arm of the Lord through all had he known and felt.And so he was able to speak a word of wisdom to the bewil-dered passenger; a word of encouragement to the weary andfainting traveler; a word of comfort to the afflicted soul, andof consolation to the wounded spirit. And oh, how sweetlyhave I heard it flow from him! How it has dropped like thedew, and distilled like the gentle rain! Ah, how tender, howcompassionate, how full of tenderness and feeling sympathywas he! Surely his words have been many times as apples ofgold in settings of silver.

For of a truth the Lord was with him, and his heavenlypower did often fill his temple. The Spirit of the Lord restedupon him, and the fruits thereof were plentifully broughtforth through him, in love, in joy, in peace, in long-suffering,in gentleness, in goodness, in faith, in meekness, and intemperance; so richly did the word of the Lord dwell in him.His delight was in the service of God, to which he was whollygiven up, and in it spent most of his time, either publicly inmeetings waiting upon God, or privately in visiting andministering unto those that were distressed, or in any wayafflicted in mind or body. And when at home, he wasfrequent in retirements, and very inward with the Lord. Veryfervent he was in prayer, and very frequent; for the Spirit ofgrace and supplication was plentifully poured upon him, bywhich he often wrestled with the Lord, and not in vain.

The holy Scriptures he read much, and with great delightand profit. He made it not a cursory or formal business, norsought to pick out the meaning by his natural wit or learning.Rather, with a great composedness of mind and reverence ofspirit, he waited to receive the true sense of them from therevelation of that divine Spirit by which the authors of themwere inspired. Great and strong was the travail of his spirit

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for the salvation of others; and in a more especial manner didhis love flow and his heart yearn after the professors3 of reli-gion. For these he continually and earnestly labored, both byword and writing, that they might be brought out from theshadows, and come at last to inherit substance. And blessedbe the Lord, by the powerful operation of the Spirit of Godthrough his ministry, many were turned to the truth, andmany others confirmed in it. For the Lord was with him andspoke by him, so that his teaching was with divine authority,in the demonstration of the Spirit and of power.

As to the world, and the affairs of it, he was very much astranger; but he was deeply experienced in the things of God.For his affection being set on things above, his citizenshipwas in heaven, and his life hid with Christ in God. He wasbut a pilgrim on the earth, and is now gone home. In hisfamily he was a true pattern of goodness and piety, not onlyby his serious example, but by his savory instructions andexhortations to godliness. To his wife he was a most affec-tionate husband; to his children, a loving and tender father;to his servants, a mild and gentle master; to his friends, afirm and fast friend; to the poor, compassionate and open-hearted; and to all, courteous and kind. Very zealous was hefor the truth, unwearied in promoting it, bold and undauntedin the defense of it, faithful in his testimony to it, patient andcheerful in his suffering for it. A right good and pious manindeed was he, one that truly feared God, and watchfullyrenounced all evil.

How great and diverse were his trials in the times of hisformer professions. How earnest and pressing was his spiritthen after the pure enjoyment of God. How strange andadmirable were the dealings of the Lord with him. And how

3 Throughout this book the word professor will be used often to refer tothose who profess faith in Christ. Here the word has nothing to do withteachers or educators.

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far he came at last to see the travail of his soul, and to besatisfied, as he of all men best knew (and so has occasionallyscattered hints thereof in several places in the followingpages). I had once thought to have collected and presentedthese together; but finding among his loose papers asummary account thereof, written with his own hand above adozen years ago, when, being in bonds for Christ's sake, hewas sick near unto death, I chose rather to include that here.

The first account that Isaac Penington gives of his own spiri-tual travail is as follows:

"A true and faithful relation, in brief, concerningmyself, in reference to my spiritual travails and theLord's dealings with me. I say true and faithful becauseit is of the truth, and not given forth in my own will, butin the Lord's will and requiring of me at this time, for hisservice. The relation is as follows:

"I have been a man of sorrow and affliction from mychildhood, feeling a need of the Lord, and mourningafter him. I was separated by him from the love, nature,and spirit of this world, and turned in spirit towards him,almost ever since I can remember.

"In the sense of my lost estate, I sought after the Lord;I read the Scripture; I watched over my own heart; Icried unto the Lord for what I felt the lack of; I blessedhis name in what he mercifully did for me, and bestowedon me, etc. Whatever I read in the Scriptures as the wayof God, according to my understanding, I gave myself tothe faithful practice of, being contented to meet with allthe reproach, opposition, and several kinds of sufferings,which it pleased the Lord to measure out to me therein.

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And I cannot but say that the Lord was good unto me,did visit me, did teach me, did help me, did testify hisacceptance of me many times, to the refreshing and joyof my heart before him.

"But my soul was not satisfied with what I met with,nor indeed could it be, there being further quickeningsand pressings in my spirit after a more full, certain, andsatisfactory knowledge. I yearned after the sense, sight,and enjoyment of God, as was testified in the Scripturesto have been felt and enjoyed in the former times. For Isaw plainly that there was a stop of the streams, and agreat falling short of the power, life, and glory whichthey partook of. We did not have the Spirit, nor were wein the faith, nor did we walk and live in God, as they did.They were come to Mount Zion, and the heavenlyJerusalem, etc.; while we had hardly so much as theliteral knowledge or apprehension what these thingswere. So I saw the whole course of religion among uswas, for the most part, but a talk, compared to what theyfelt, enjoyed, possessed, and lived in.

"This sense made me sick at heart indeed, and set meupon deep crying to God, close searching the Scriptures,and waiting on God, that I might receive the pure senseand understanding of them, from and in the light, and bythe help of his Spirit. And what the Lord did bestow onme in that state, with thankfulness I remember beforehim at this very day. For he was then my God, and apitier and a watcher over me, though he had not yetdirected me how to stay my mind upon him. And then Iwas led (indeed I was led, I did not run of myself) into away of separation from the worship of the world into a

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gathered society,4 for this both the Scriptures and theSpirit of God in me gave testimony unto. And for whatwe then met with, and what leading and help we thenfelt, there is a remembrance and testimony in my heart tothis day. But there was something lacking, and wemistook our way. For whereas we should have pressedforward into the Spirit and power, we ran too muchoutward into the letter and form.5 And though the Lordin many things helped us, yet in this he was against us,and brought darkness, confusion, and scattering upon us.I was sorely broken and darkened, and in this darkenedstate sometimes lay still for a long season, secretlymourning and crying out to the Lord night and day.Sometimes I ran about, searching after what mightappear or break forth in others; but I never met withanything in which there was the least answer in my heart,except in one people, who had a touch of truth, but Inever expressed so much to any of them, nor indeed feltthem at all able to reach my condition.

"At last, after all my distresses, wanderings, and soretravails, I met with some of the writings of this peoplecalled Quakers,6 which I cast a slight eye upon anddisdained as falling very short of that wisdom, light, life,and power, which I had been longing for, and searchingafter. I had likewise, some time after this, an opportunity

4 That is, he departed from the traditional forms of Christian worship andbegan meeting together with an independent congregation comprised ofothers who shared his hunger and dissatisfaction.

5 Penington often uses the word form to express any physical or outwardceremony, structure, or system used in religion.

6 Quakers of today bear little or no spiritual resemblance to their prede-cessors. As is often the case, what began as a genuine awakening inhearts to the life and light of Christ, quickly became a collection ofdoctrines, causes, external forms, and religious traditions.

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to meet with some of them, and a few of them were bythe Lord moved (I know it to be so since) to come to me.As I remember, at the very first they reached to the lifeof God in me, which life answered their voice, andcaused a great love in me to spring to them. But still, inmy reasonings with them and disputes in my mindconcerning them, I was very far off from accepting themas truly knowing the Lord, or appearing in the life andpower that my condition needed and my soul waited for.Indeed, the more I conversed with them, the more Iseemed in my understanding and reason to get overthem, and to trample them under my feet as a poor,weak, silly, and contemptible generation. I felt they hadsome smatterings of truth in them, and some honestdesires towards God, but were very far off from the clearand full understanding of his way and will. And this wasthe effect of almost every discourse with them. Yet theystill reached my heart, and I felt them in the secret placeof my soul, which caused my love to continue towardsthem, and even sometimes to increase. But daily myunderstanding got more and more over them, and thereinI daily more and more looked down on them.

"After a long time I was invited to hear one of themspeak (as I had been often, they in tender love pityingme, and feeling my lack of that which they possessed). Iwent with fear and trembling, and with desires to theMost High, who was over all, and knew all, that I mightnot receive anything for truth which was not of him, norwithstand anything which was of him, but might bowbefore the appearance of the Lord my God, and noneother. And indeed, when I came, I felt the presence and

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power of the Most High among them, and words of truthfrom the Spirit of truth reaching to my heart andconscience, opening my state as in the presence of theLord. Yes, I did not only feel words and demonstrationsfrom without, but I felt the dead quickened, the seedraised; insomuch that my heart (in the certainty of light,and clearness of true sense) said, 'This is he, there is noother! This is he whom I have waited for and soughtafter from my childhood; who was always near me, andhad often begotten life in my heart; but I knew him notdistinctly, nor how to receive him, or dwell with him.'And then in this sense (in the melting and breaking ofmy spirit), I was given up to the Lord, to become his,both in waiting for the further revealing of his seed inme, and to serve him in the life and power of his seed.

"Now what I met with after this, in my travails, in mywaiting, in my spiritual exercises, is not to be uttered.Only in general I may say this: I met with the verystrength of hell. The cruel oppressor roared against me,and made me feel the bitterness of his captivity, while hehad any power. Yes, the Lord was far from my help, andfrom the voice of my weeping. I also met with deepsubtleties and devices to entangle me in that wisdomwhich seems able to make wise in the things of God, butindeed is foolishness and a snare to the soul, bringing itback into captivity, where the enemy's contendingprevails. And what I met with outwardly from my owndear father, from my kindred, from my servants, from thepeople and powers of the world, for no other cause butfearing my God, worshiping him as he has required ofme, and bowing to his seed, which is his Son, who is to

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be worshiped by men and angels forevermore, the Lordmy God knows, before whom are my heart and ways.And he preserved me in love to them, in the midst of all Isuffered from them, and does still so preserve me;blessed be his pure and holy name.

"But some may desire to know what I have at last metwith? I answer, I have met with the SEED. Understandthat word, and you will be satisfied and inquire nofurther. I have met with my God; I have met with mySavior, and he has not been present with me without hissalvation. I have felt the healing drop upon my soulfrom under his wings. I have met with the true knowl-edge, the knowledge of life, the living knowledge, theknowledge which is life; and this has had the true virtuein it, which my soul has rejoiced in, in the presence ofthe Lord. I have met with the seed's Father, and in theseed I have felt him to be my Father. There I have readhis nature, his love, his compassion, his tenderness,which have melted, overcome, and changed my heartbefore him. I have met with the seed's faith, which hasdone and does that which the faith of man can never do.I have met with the true birth, the birth which is heir ofthe kingdom, and inherits the kingdom. I have met withthe true spirit of prayer and supplication, wherein theLord is prevailed with, and which draws from him what-ever the condition needs—the soul always looking up tohim in the will, and in the time and way which areacceptable with him. What shall I say? I have met withthe true peace, the true righteousness, the true holiness,the true rest of the soul, the everlasting habitation inwhich the redeemed dwell. And I know all these to be

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true in him that is true, and I am capable of no doubt,dispute, or reasoning in my mind about them; it abidingthere, where it has received the full assurance and satis-faction. And also, I know very well and distinctly inspirit where the doubts and disputes are, and where thecertainty and full assurance is, and in the tender mercy ofthe Lord I am preserved out of the one, and in the other.

"Now the Lord knows, these things I do not utter in aboasting way, but would rather be speaking of my noth-ingness, my emptiness, my weakness, my manifoldinfirmities, which I feel more than ever. The Lord hasbroken the man's part in me, and I am a worm, and noman before him. I have no strength to do any good orservice for him. No, I cannot watch over or preservemyself. I feel daily that I keep not alive my own soul,but am weaker before men, yes, weaker in my spirit, asin myself, than ever I have been. But I cannot help butspeak to the praise of my God, for I feel his armstretched out for me. And my weakness, which I feel inmyself, is not my loss, but my advantage before him.

“These things I write, as having no end at all therein ofmy own, but felt it this morning required of me, and soin submission and subjection to my God have I given upto do it, leaving the success and service of it with him."

Isaac PeningtonAylesbury Jail, 15th of 3d month, 1667

The following is a second autobiographical sketch taken fromPenington's writings which he entitled, “A Brief Account ofMy Soul's Travel Towards the Holy Land.”

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“My heart from my childhood was pointed towards theLord, whom I cared for, and looked after, from mytender years. I felt that I could not be satisfied with (norindeed seek after) the things of this perishing worldwhich naturally pass away; but I desired a true sense of,and unity with, that which abides forever. There wassomething within me even then (the seed of eternity)which leavened and balanced my spirit almost continu-ally; but I knew it not distinctly, so as to turn to it, andgive up to it entirely and with understanding.

“In this temper of mind I earnestly sought after theLord, applying myself to hear sermons, and read the bestbooks I could meet with, but especially the Scriptures,which were very sweet and savory to me. Yes, I veryearnestly desired and pressed after the knowledge of theScriptures, but was much afraid of receiving men's inter-pretations of them, or of fastening any interpretationupon them myself. So I waited much, and prayed much,so that I might receive from the Spirit of the Lord thetrue understanding of them, and that he would chieflyendue me with that knowledge which might feel sancti-fying and saving.

“And indeed I did sensibly receive of his love, of hismercy, and of his grace, which I felt freely to movetowards me, even at seasons when I was most filled withthe sense of my own unworthiness, and had least expec-tations of the manifestations of them. But I wasexceedingly entangled about election and reprobation,(having drunk in that doctrine of predestination, as it wasthen held forth by the strictest of those that were calledPuritans). I feared that, despite all my desire and seeking

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after the Lord, he might in his decree have passed me by.I felt it would be terribly bitter to me to bear his wrath,and to be separated from his love forevermore. And yet,I thought, if he had so decreed, it would be; and I would,(despite my fair beginnings and hopes), fall away andperish in the end.

“In this great trouble and grief (which was much addedto by not finding the Spirit of God so in me and with meas I had read and believed the former Christians had),and in mourning over and grappling with secret corrup-tions and temptations, I spent many years, and fell intogreat weakness of body. And often casting myself uponmy bed, I did wring my hands and weep bitterly, beggingearnestly of the Lord daily, that I might be pitied by Him,and helped against my enemies, and made conformableto the image of his Son, by his own renewing power.

“And indeed at last, (when my nature was almostspent, and the pit of despair was even closing its mouthupon me), mercy sprang, and deliverance came, and theLord my God owned me, and sealed his love unto me.Light sprung within me, which made not only the Scrip-tures, but even the outward creatures appear glorious inmy eye. So that everything was sweet and pleasant andjoyous round about me.

“But I soon felt that this state was too high andglorious for me, and I was not able to abide in it, for it soovercame my natural spirits. Wherefore, blessing thename of the Lord for his great goodness to me, I prayedto him to take that from me which I was not able to bear,and to give me such a proportion of his light and pres-ence as was suitable to my present state, and might fit

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me for his service. Whereupon this was presentlyremoved from me; yet a savor remained with me, inwhich I had sweetness, and comfort, and refreshment fora long season.

“But my mind did not then know how to turn to anddwell with what gave me the savor. Nor did I knowhow to read what God did daily write in my heart, whichsufficiently manifested itself to be of him by its livingvirtue and pure operation upon me. I looked upon theScriptures to be my rule7 and so I would weigh theinward appearances of God to me by what wasoutwardly written. I dared not receive anything fromGod directly, as it sprang from the fountain, but only inthat indirect way. In this way I limited the Holy One ofIsrael and exceedingly hurt my own soul, as I afterwardsfelt and came to understand.

“Yet the Lord was tender to me, and condescendedexceedingly, opening Scriptures to me freshly every day,teaching and instructing, warming and comforting myheart by this. And truly he did help me to pray, tobelieve, and to love him and his appearances in anyone;yes, to love all the sons of men, and all his creatures,with a true love. But there was that in me which knewnot the appearances of the Lord in my spirit, but wouldlimit him to words of Scriptures formerly written. Afabric of knowledge out of the Scriptures grew, andbecame my perfect rule (as I thought) concerning myheart, my words, my ways, my worship. With muchseriousness of spirit, and prayer to God, I found myselfhelping to build an independent congregation, in which

7 The word rule is used throughout to refer to that which governs, rules,or has true authority in the life of the believer.

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the savor of life and the presence of God was fresh withme (as I believe there are yet some alive of that congre-gation that can testify).

“This was my state when I was smitten, broken, anddistressed by the Lord. I was confounded in myworship, confounded in my knowledge, stripped of all inone day (which it is hard to utter), and became a matterof amazement to all that beheld me. I lay open andnaked to all that would inquire of me, and strove tosearch out what might be the cause that the Lord shoulddeal with me in this way. Some were at first sure that Ihad sinned and provoked him so to do it; but when theyhad scanned things thoroughly, and I had opened myheart nakedly to them, I do not remember anyone thatever retained that sense concerning me. My soul remem-bers the wormwood and gall, the exceeding bitterness ofthat state, and is still humbled in me in the remembranceof it before the Lord. Oh, how did I wish with Job, that Imight come before him, and knowingly plead with him!For indeed I had no sense of any guilt upon me, but wassick with love towards him, and was as one violently rentfrom the bosom of his beloved! Oh, how gladly would Ihave met with death! For I was weary all the day long,and afraid of the night, and weary also of the night-season, and afraid of the ensuing day.

“I remember my grievous and bitter mourning to theLord. How often I did say, 'Oh Lord, why have youforsaken me? Why have you broken me to pieces? Ihad no delight but you, no desire after any but you. Myheart was bent wholly to serve you, and you have evenfitted me (as appeared to my sense) by many deep exer-

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cises and experiences for your service. Why do youmake me so miserable?' Sometimes I would cast my eyeupon a scripture, and my heart would even melt withinme. At other times I would desire to pray to my God as Ihad formerly done; but I found I knew him not, and Icould not tell how to pray, or in what way to come nearhim. In this condition I wandered up and down frommountain to hill, from one sort to another, with a cry inmy spirit, 'Can you tell news of my beloved? Wheredoes he dwell? Where does he appear?' But their voiceswere still strange to me; and I retired sad and oppressed,and bowed down in spirit from them.

“Now surely, all serious, sober, sensible people will beready to inquire how I came satisfyingly to know theLord at length; or whether I do yet certainly know him,and am yet truly satisfied.

“Yes indeed, I am satisfied at my very heart! Truly myheart is united to him whom I longed after, in an ever-lasting covenant of pure life and peace.

“Well then, some will say, how did this come about?The Lord opened my spirit. The Lord gave me thecertain and sensible feeling of the pure seed, which hadbeen with me from the beginning. The Lord caused hisholy power to fall upon me, and gave me such an inwarddemonstration and feeling of the seed of life, that I criedout in my spirit, 'This is he! This is he! There is notanother, there never was another. He was always nearme, though I knew him not, (not so sensibly, not sodistinctly as now he was revealed in me and to me by theFather). Oh that I might now be joined to him, and healone might live in me!' And so, in the willingness

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which God had wrought in me (in this day of his powerto my soul), I gave up to be instructed, exercised, and ledby him, in the waiting for and feeling of his holy seed,that all might be wrought out of me which could not livewith the seed, but would be hindering the dwelling andreigning of the seed in me, while it remained and hadpower. And so I have gone through a sore travail, afflic-tions, and temptations of many kinds. Yet the Lord hasbeen merciful to me, helping me and preserving thespark of life in me, in the midst of many things whichhad befallen me, whose nature tended to quench andextinguish it.

“Now thus having met with the true way, and walkedwith the Lord therein, wherein daily certainty, yes, andfull assurance of faith and of understanding is at lengthobtained, I cannot be silent, (true love and pure life stir-ring in me and moving me), but must testify of it toothers. And this is it: to retire inwardly, and wait to feelsomething of the Lord, something of his Holy Spirit andpower, uncovering, and drawing away from that which iscontrary to Him, and into his holy nature and heavenlyimage. And then, as the heart is joined to this, somethingis received, some true life, some true light, some truediscerning, which the creature not exceeding (butabiding in the measure of), is safe. But it is easy erringfrom this, but hard abiding with it, and not running outbefore its leadings. But he that experiences life, andbegins in life, does he not begin safely? And he thatwaits and fears, and goes on no further than hiscaptain goes before him, does he not proceed safely?Yes, very safely, even until he comes to be so settled and

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established in the virtue, demonstration, and power oftruth, as nothing can prevail to shake him.

“Now, blessed be the Lord, there are many in this daywho can truly and faithfully witness that they have beenbrought by the Lord to this state. And these things wehave learned of the Lord, not by the high striving,aspiring mind, but by lying low, and being contentedwith a little. If but a crumb of bread, yet is bread; if buta drop of water, yet is water, and we have been contentedwith it, and also thankful to the Lord for it. Nor by clev-erness and wise searching and deep considering with ourown wisdom and reason have we obtained it. But rather,in the still, meek, and humble waiting, have we foundthat brought into the death which cannot know themysteries of God's kingdom; and that which is to live,we have seen made alive, and increase in life.

“Therefore he that would truly know the Lord, let himtake warning of his own reason and understanding. Itried this way very far, for I considered it most seriouslyand uprightly. I prayed, I read the Scriptures, I earnestlydesired to understand and find out whether what thispeople called Quakers testified of was the only way andtruth of God (as they seemed to suggest). But for allthis, prejudices multiplied upon me, and strong reason-ings against them, which appeared to me as un-answerable. But when the Lord revealed his seed in me,and touched my heart with it, I presently felt them to bethe children of the Most High, and so grown up in hislife, power, and holy dominion, (as the inward eye, beingopened by the Lord, sees), as drew forth from me greatreverence of heart, and praises to the Lord, who had

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appeared so mightily among men in these latter days.“So as God draws, in any respect, to himself, give up

in faithfulness to Him. Despise the shame, take up thecross for indeed it is a way which is very cross to man,and of which man's wisdom will be exceedinglyashamed. But that wisdom must be denied and turnedfrom, and the secret, sensible drawings of God's Spiritmust be waited for and given up to. Mark: he that wouldcome into the new covenant, must come into the obedi-ence of it. The light of life, which God has hidden in theheart, is the covenant. And from this covenant God doesnot give knowledge to satisfy the vast, aspiring, compre-hending wisdom of man; but rather he gives livingknowledge, to feed what is made alive by him; whichknowledge is given in the obedience, and is very sweetand precious to the state of him that knows how to feedupon it. Yes, truly, this is of a very excellent, pure,precious nature; and a little of it weighs more than thegreat, vast knowledge in the intellectual part, whichman's spirit and nature so much prizes and presses after.

“And truly, friends, I witness at this day a great differ-ence between the sweetness of comprehending theknowledge of things expressed in the Scriptures (which Ifed much on formerly); and tasting the hidden life, thehidden manna in the heart (which is my food now,blessed forever be the Lord, my God and Savior). Oh,that others had a true, certain and sensible taste of thelife, virtue, and goodness of the Lord, as it is revealedthere. Surely it could not but kindle the true hunger, andinflame the true thirst, which can never be satisfied butby the true bread, and by water from the living fountain.

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This the Lord (in the tenderness of his love, and in theriches of his grace and mercy), has brought us to; andthis we earnestly and uprightly desire and endeavor thatothers may be brought to also. We desire that they mayrightly (in the true silence of the flesh, and in the purestillness of spirit), wait for, and in the Lord's duetime receive, that which answers the desire of the awak-ened mind and soul, and satisfies it with thetrue, precious substance forevermore.”

Isaac Penington

Neither to Isaac Penington was it given only to believe,but to suffer also for the sake of Christ. His imprisonmentswere many, and some of them long, which he underwent withgreat constancy and quietness of mind. But because sogeneral an account of his imprisonments may perhaps notsatisfy the desire of the reader, I will here present a morespecific, albeit brief report of his sufferings.

His first imprisonment was at Aylesbury jail, in the years1661 and 1662, being committed there for worshiping God inhis own house.8 There, for seventeen weeks (a great part of itin winter), he was kept in a cold and very incommodiousroom, without a chimney. From such hard usage his tenderbody contracted so great and violent an illness, that forseveral weeks after he was not able to turn himself in his bed.

His second imprisonment was in the year 1664, beingtaken out of a meeting, where he with others was peaceablywaiting upon the Lord, and sent to Aylesbury jail, where he

8 Because of the political insecurity of the times, a law had been passedforbidding all religious gatherings except those taking place at the timesand places authorized by the state. For conscience sake, Penington andmany others continued to meet together in homes.

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again remained a prisoner between seventeen and eighteenweeks.

His third imprisonment was in the year 1665, beingtaken up, with many others, in the open street of Amersham,as they were carrying and accompanying the body of adeceased friend to the grave.9 From here he was sent again toAylesbury jail. This imprisonment led to an order of banish-ment, but only for a month, or thereabouts.

His fourth imprisonment was in the same year, 1665,about a month after his release from the former. Until thistime, his imprisonments had been by the civil magistrates;but now, that he might experience the severity of each, he fellinto the military hands. A rude soldier, without any otherwarrant than the sword that he wielded, came to his house,and told him he came to fetch him before Sir Philip Palmer,one of the deputy lieutenants of the county. He meekly went,and was by him sent with a guard of soldiers to Aylesburyjail, with a kind of court order saying, "that the jailer shouldreceive and keep him in safe custody during the pleasure ofthe Earl of Bridgewater;" who had, it seems, conceived sogreat, as well as unjust, displeasure against this innocentman. And although it was the year of the plague,10 and thesickness was suspected to be in the jail, the Earl of Bridge-water would not be prevailed with (by the earnest pleas ofpersons of considerable quality and power in the county)even to permit Isaac Penington to be removed to anotherhouse in the town, and there kept prisoner until the jail wasclear of the sickness. But after a prisoner died in the jail of

9 This funeral procession was considered an illegal religious gathering bythe priests and magistrates who were bent on persecuting earlyQuakers.

10 The Great Plague of 1665-1666 was the last major epidemic of thebubonic plague to occur in England, killing an estimated 100,000people, about 15% of London's population.

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the plague, the jailer's wife (her husband being absent) gaveleave to Isaac Penington to remove to another house, wherehe was shut up about six weeks. After this, by the procure-ment of the Earl of Ancram, a release was sent from the saidPhilip Palmer, by which he was discharged, after he hadsuffered imprisonment three quarters of a year, withapparent hazard of his life, and that for no offense.

By the time he had been at home about three weeks, aparty of soldiers from the said Philip Palmer (by order of theEarl of Bridgewater, as was reported) came to his house, andseizing him in bed, carried him away to Aylesbury jail again.There, without any cause showed or crime objected, he waskept in prison a year and a half, in rooms so cold, damp, andunhealthy, that it very near cost him his life, and procuredhim so great an illness, that he lay weak from it severalmonths. At length, a relation of his wife's, by a habeascorpus, removed him to the King's-Bench bar, where (withthe wonder of the court that a man should be so long impris-oned for nothing) he was at last released in the year 1668.This was his fifth imprisonment.

His sixth imprisonment was in the year 1670, in Readingjail, where he went to visit his friends that were sufferersthere for the testimony of Jesus. Upon notice of this visitbeing given to one called Sir William Armorer, a justice of thepeace for that county, Penington was abruptly brought beforehim and committed to the jail, thereby becoming a fellow-sufferer with them whom he came to visit. Here hecontinued a prisoner a year and three quarters, and wasbrought under the sentence of premunire;11 but at length the

11 Premunire was a legal judgment designed to disenfranchise those whorefused to formally swear allegiance to the King of England. Thoseunder a sentence of premunire were considered traitors to theircountry. They lost all rights to property and possessions, were removedfrom under the kings protection, and were often imprisoned for life.

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Lord delivered him.Thus through many tribulations did he enter into the

kingdom, having been exercised, tried, proved, and approvedby the Lord. Long was he in the warfare, and, like a goodsoldier, endured the fight of afflictions. But having foughtthe good fight, and kept the faith, he has now, in the Lord'sgood time, finished his course, and is gone to possess thecrown of righteousness laid up for him, and for all those thatlove the bright appearance of the Lord. A faithful laborer hewas in the Lord's vineyard for many years; but now has heceased from his labor, and his works follow him. He walkedwith God, and is no more. To the Lord he lived, and in theLord he died, and by the Spirit of the Lord he is pronouncedblessed: blessed forever be the name of the Lord therefore.

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Chapter II

The Way of Life and Death Made Manifestand Set Before Men

Preface

Be wise, O you wise ones! Be religious, O you religiousones! Open the eye and ear that have been shut; shut the eyeand ear that have been open. Stumble no longer, lest you falland rise no more. I know you cannot see; for the wrong eyeis open, and the Lord has designed to hide his wisdom fromthat eye. Become poor in spirit; lest at last you prove to bethe rich man whom the Lord will send away empty. Sell allquickly, that you may have what is needed to buy the pearl.You have not known the appearance of the Lord; but in yourwisdom you have disdained it. The children, the fools, theblind, can see the way, and enter into life. But you that aremen, that are wise, that have both your eyes, that can judgein religion, and determine what is orthodox, and what is erro-neous, you cannot.

Oh hear, that your souls may live! You know not howshort your time is. The day of your visitation passes awayfaster than you are aware. The cry has long gone forth,

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Behold, the bridegroom comes, and his spouse has beenpreparing for his bed! You must put off your old garments,and put on the new. You must have the true oil in yourlamps, or the door of the kingdom will be shut upon you, andthere will be no entrance for you. In plain terms, you mustpart with all your religion which you have gathered in yourown wisdom, which has grown up in the apostasy,1 and whichonly can make a fair show in the dark; but cannot endure thesearching light of the day of the Lord. You must lay hold ofthe true religion, the true righteousness, the true innocenceand purity of Christ. The old must be done away, truly doneaway, and the new come in its place. So that flesh and selfmay be quite destroyed, and nothing but Christ found in you,and you found nowhere but in Christ, if you are to enter intohis kingdom; for no unclean thing can enter.

Therefore put away pride and passion and enmity andfleshly reasonings. Seek out that which is pure, and enterinto it, taking up the cross against all that is contrary. Andturn from all imaginings and conceivings about the meaningsof Scriptures in the uncertain and erring mind, and come tothat which is infallible. Know the silencing of the fleshly part,that the spiritual part may grow in the wisdom, that so youmay learn in the spirit, and know the word of God, and beable to speak it.

My heart is towards you, and from it this has beenwritten, not to anger or shame you, but to provoke you tojealousy against that dark and evil spirit which leads you to

1 Penington and many of his contemporaries used the word apostasy torefer to the condition of the church from the period of time beginningshortly after the first apostles until the time these writings. In theirmind, the predominantly dead, external, and man-centered form ofChristian religion that had spread and prevailed over the centuries wasthe great falling-away, or apostasy, that had been foretold by Christ andthe apostles.

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destruction under the guise and appearance of light. Mydesire is not to glory over you; for my soul lies down in shameand sorrow before the Lord, and the reproach of my ownapostasy, and my seeking relief from the world (turning fromthe Lord, who had wounded me, to earthly vanities forcomfort), will not easily be recovered.

The Lord had been kind to me in breaking me in my reli-gion, and in visiting me with sweet and precious light fromhis own Spirit; but I knew it not. I felt, and could not butacknowledge his power upon me, and I might have knownwhat it was by allowing it to purify my heart, and beget meinto the image of God. But I demanded this power to appearin a way of demonstration to my reason and earthly wisdom,and for lack of satisfaction therein, I denied and rebelledagainst it. And so, after all my former misery, I lost myentrance, and sowed seeds of new misery and sorrow to myown soul, which since I have reaped.

So now I have no cause to boast over others; but only tolie low in abasement of spirit. And what I write is not in anydominion and authority of mine own; but rather to bringothers into that dominion and authority which it is good forme, and for everyone else, to be subject to. May the Lordstrip us of our own understanding, and of that righteousnesswhich is but ours (though we have called it his), so that wemay be gathered into and receive his understanding, and beclothed with his righteousness, and feel his rest and peace!And happy is he that loses all to gain this. But he that keepswhat he has too long will in the end lose all. Therefore, be nolonger wise in the eye of flesh, or according to what man callswisdom; but be truly wise.

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The Way of Life and Death


SOME POSITIONSConcerning the Apostasy from the

Christian Spirit and Life

Position I

That there has been a great apostasy2 from the Spirit ofChrist, and from the true light and life of Christianity: whichapostasy began in the apostles' days, and ripened quicklyafterwards.

Now, that the apostles and Christians in their days hadthe true Spirit, the true light, and true life, I think will not bedenied. "We know that we are of God, and that the Son ofGod is come, and has given us an understanding that we mayknow him that is true; and we are in him that is true, in hisSon Jesus Christ. This is the true God, and eternal life." 1John 5:19-20. They were truly born of God, and knew theSon of God come, receiving from him a true understanding,and the true light and knowledge in that understanding.Both the understanding and the knowledge were rooted andseated in him that is true, where their position and abidingwere (“we are in him that is true”), where they met with thetrue Spirit, the true God, the true life, even life eternal. Thatthey had the true Spirit from God, (“because you are sons,God has sent forth the Spirit of his Son into your hearts..."Gal. 4:6) that they had the true light from God, (“God whocommanded the light to shine out of darkness, has shinedinto our hearts..." 2 Cor. 4:6) that they had the true life fromand in the Spirit, (“if we live in the Spirit, let us also walk inthe Spirit." Gal. 5:25) is generally acknowledged concerningthem.

2 i.e. falling away, departure

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Now the Scriptures make mention of an apostasy fromthis, beginning even in the apostle's days, and to becompleted not long after. The Apostle Paul speaks expresslyof the thing, that there must come "a falling away," and arevealing of "the man of sin, the son of perdition." 2 Thess.2:3. Christ had showed and declared the path of life; haddisclosed the true church, which was "the pillar and groundof truth," against which the gates of hell could not prevail.He had sent the true Spirit, which could "lead into all truth,"and preserve in the truth. But we read there must spring up a"man of sin, a son of perdition," who, in a mystery, shouldwork against this, and cause a falling from this to anotherthing. And of this the apostle did not only touch on here inwriting, but he had also told them of these things in person,to which he refers in verse 5. Many more evidences of scrip-tures may be given.

Christ foretold of false prophets, Mat. 7:15. "Beware offalse prophets, which come to you in sheep's clothing, butinwardly they are ravening wolves." The Lord sent trueprophets under the law, and gave them true visions todeclare. Christ sent true apostles and ministers under thegospel, and gave them the truth which they should preachand propagate. But then there were also false prophets, falseapostles, and ministers to come after, who were never sent byChrist, nor ever received the truth from his Spirit. Now thesedid not come to gather into the life and truth of Christ, but toscatter from it; and thereby to begin an apostasy, a fallingaway. And, says Christ, beware of them; for they come verysubtly. They come in sheep's clothing: they put the garmentof the sheep upon their backs, even that very garment whichthe sheep did wear. But these do not have the nature of thesheep, but rather the nature of the wolf, which is ravenoustowards the life of the sheep. Consider this: where there is

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the garment without, but not the nature within; where thereis the form of godliness, but not the power; where there arescripture words and practices, but not the Spirit of life fromwhich they came; there is the false prophet! there is the wolf!there is the apostate! there is the seducer from Christ!

Again, Christ foretells of many false prophets, Mat. 24:11."And many false prophets will rise, and will deceive many."And verse 24, "For there will arise false christs, and falseprophets, and will show great signs and wonders; insomuchthat, if it were possible, they will deceive the very elect."

And as Christ himself, so his apostles also after him, bythe same Spirit, foretell of the same thing.

The Apostle Paul speaks of seducing spirits in the lattertimes, and of doctrines of devils, which would prevail tocause a departure in some from the faith. 1 Tim. 4:1. -- And if,in those days, the power of seducers was so great as to drawfrom the truth, which was then so manifest and living, howeasy it would be to keep from the truth afterwards, when ithad been long lost and out of remembrance, and therebydeceit gotten into the place and name of it.

The Apostle Peter also foretold of "false teachers," whoshould "privily bring in damnable heresies, even denying theLord that bought them:" These would so prevail, says Peter,that their "pernicious ways" should be followed by many, and"the way of truth evil spoken of." 2 Pet. 2:1-2.

Again, Paul, in his 2nd Epistle to Timothy, speaks of thelast days, that the times therein should be "perilous;" chap. 3.Christ had said, “The love of many should wax cold, and iniq-uity abound.” Mat. 24:12. And Paul shows how the timeswould prove very perilous, by the abounding of iniquity. "Inthe last days perilous times will come; for men will be loversof themselves, covetous, boasters, proud, blasphemers,disobedient to parents, unthankful, unholy, without natural

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affection, truce-breakers, false accusers, incontinent, fierce,despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God." 2 Tim.3:1-4. Behold what kind of fruit sprung up from the falsedoctrine of the false teachers in this apostasy from the truth.And yet all this came under a form of godliness; "having aform of godliness, but denying the power thereof." verse 5.Christ sent the power of godliness into the world, to subduethe root from whence all this springs; to kill the evil natureinwardly. But in the apostasy the evil nature is not killed,because the power is denied which would kill it, and theoutward form of religion is kept up to cover the evil naturewithin.

Look anywhere among the leaders of the apostasy andsee: Is self-love killed? Is covetousness killed? Are boastingand pride killed? Is the love of pleasures killed? Are perse-cutors and oppressors killed? And are man's honor and glorylaid in the dust? No, they are but covered with an outwardform. Their life is still in them, for the power wherewith theyshould be killed was at first denied, and now is lost and notknown. Where there is the life, there is the power; and wherethere is the power, the evil nature is killed. But where the evilnature is not killed, there is only a form of godliness, acovering, a painted sepulcher, but rottenness within.

Now those last days and last times were not far off, butbegan then: for the apostle exhorts Timothy to turn awayfrom such, verse 5. "From such turn away:" implying thateven then there were such to be turned away from. And hesays, verse 8, that they did then resist the truth, like Jannesand Jambres; who did strive to resist the life and power thatwas in Moses. Thus these were come even then, when theapostle wrote this epistle to Timothy.

And Jude says, that "ungodly men, turning the grace of

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God into lasciviousness, and denying the only Lord God, andour Lord Jesus Christ," were "crept in" already, verse 4 of hisepistle. And the Apostle John speaks very expressly, 1 John2:18-19. "Little children, it is the last time; and as you haveheard that antichrist will come, even now there are manyantichrists, whereby we know that it is the last time. Theywent out from us," etc. Christ, instructing his disciplesconcerning the last times, tells them there will arise falsechrists, with great power of deceit. Mat. 24:24. Now, saysJohn here, there are come "many antichrists, whereby weknow it is the last time." These did not abide in the doctrinesof the apostles, who preached "the everlasting gospel," nor inthe spirit and principle which they were in; but "went out"from them, from their spirit (from the anointing to whichthey kept, and by which they were kept) into another spirit,and preached another gospel. The gospel of antichrist wasnot the power of God to kill what is earthly, but ratherconsisted in a dead, literal knowledge of things whereby theearthly might be fed and kept alive.

Look now into the estate of the churches then, accordingto what the Scripture records of them, and the symptoms ofthe apostasy will plainly appear. The church of Ephesus(among whom some of the grievous wolves had entered, Acts20:29) had left their first love. Rev. 2:4. The churches ofGalatia were bewitched from the gospel. Gal. 3:1. The churchat Colossae was entangled, and made subject to the rudi-ments of the world, and ordinances (which perish with theusing) after the commandments and doctrines of men. Col.2:20,22. The church at Corinth also was haunted with falseapostles, 2 Cor. 11:12-13, insomuch that the apostle wasafraid lest that church should be corrupted by them. verse 3.The church in Pergamus had those who held the doctrine ofBalaam. Rev. 2:14. The church in Thyatira allowed the

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woman Jezebel, which called herself a prophetess, to seduceand bring forth children in the apostasy. Rev. 2:20,23. Thechurch in Sardis had a name to be alive, but was dead; Rev.3:1. having defiled her garments. verse 4. The church inLaodicea looked upon herself as rich, and increased withgoods, and as having need of nothing; but was wretched,miserable, poor, blind (so then the eye was put out), andnaked, lacking the gold, lacking the clothing, lacking the eye-salve. Rev. 3:17-18. And lastly, all the Gentiles were warnedby Paul, in his epistle to the church at Rome, to look to theirstanding; lest they, falling from the faith, from the truth,from the life, into the apostasy (as the Jews had done), mightalso feel the severity of God, as the Jews had. chap. 11:20-22.

Thus it is evident that the apostasy had gotten footing,and begun to spread in the apostles' days: and the ApostleJohn, in the spirit, beholding the future state of things, sees itover-spread and over-run all: "all nations drunk with the cupof fornication." Rev. 18:3. The way of truth had beenmaligned long before, 2 Pet. 2:2 and the Rock of Ages, whichalone can establish in the truth, had been forsaken. Allbecame as a sea; and up rose the beast (which could not risewhile the power of truth stood), and the woman upon thebeast, with the cup of deceit and error from the life in herhand. And this she gives all the nations to drink, and theydrink, and are drunk with it, so that all nations have beenintoxicated with the doctrines and practices of the apostasy.They have taken that for truth which the harlot told them wastruth, and they have observed those things as the commandsof God which the harlot told them were the commands ofGod. And by this means they have never come to be marriedto Christ, to be in union with him, to receive the law of lifefrom his Spirit, and to know the liberty from the bondage ofcorruption. Rather, they have been in the bed of fornication

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with the harlot, and have pleased, glutted, and satisfiedthemselves with this fornication. Thus corruption did over-spread all the earth.

And though God reserved to himself a remnant toworship him, and to give some testimony to his truth duringall this time; yet the "beast" (which was managed by theharlot) had power over them: power to make war with them;power to overcome them. Rev. 13:7. The "beast" had powerover all "kindreds, tongues, and nations" everywhere; toovercome the "saints," and suppress the truth they weremoved to give testimony to; and to set up the worship of the"beast," and make all the earth fall down before that. Rev.13:7-8.

Now, by what has been expressed, is it not manifest toevery eye in simplicity and plainness, that there has been agreat apostasy from the true knowledge of Christ, and that auniversal corruption and power of death has sprung up in theplace of the power of his life and grace? "The grace of God,which brings salvation," has disappeared; and "the abomina-tion of desolation" has taken up its place, and filled it withdeadly venom against the truth, and against the life: so thatenmity against God, under a pretense of love and zeal to him,has reigned generally in the hearts of men, from the times ofthe apostles to this present day.

Position II

That in this great apostasy, the true state of Christianityhas been lost. If they apostatized from the Spirit, from thelight, from the life; then they were gone from it—they lost it.

Now, it could be described in a multitude of particularshow the state of Christianity has been lost: but this would be

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too vast and tedious. It may suffice, therefore, to set forth afew considerable examples.

1. The true rule of Christianity was lost. The rule of aChristian, which is to direct, guide, and order him in hiswhole course, was apostatized from, and lost.

Question: What is a Christian's rule,3 whereby he is to steerand order his course?

Answer: A Christian is to be a follower of Christ, and conse-quently must have the same rule to walk by as Christ had. AChristian proceeds out from Christ, has the same life in him,and therefore needs the same rule. Christ had the fullness oflife, and of his fullness we all receive a measure of the samelife. "We are members of his body, of his flesh, and of hisbones." Ephes. 5:30. Indeed, we came out of the same springof life from whence he came: "For both he that sanctifies, andthey who are sanctified, are all of one; for which cause he isnot ashamed to call them brethren." Heb. 2:11. Now whatwas his rule? Was it not the fullness of life which hereceived? And what is the rule of those who are sanctified? Isit not the measure of life which they receive? Was notChrist's rule the law of the Spirit; the law which the Spiritwrote in his heart? And is not their rule the law of the Spirit;the law which the Spirit writes in their hearts?

How was Christ made a king and a priest? Was it by thelaw of a carnal commandment, or by the power of an endlesslife? And how are they made kings and priests to God? Rev.1:6. Is it by the law of a carnal commandment, or is it by thepower of the same endless life? "Lo, I come to do your will, O

3 The word rule is used throughout to refer to that which governs, rules,or has true authority in the life of the believer.

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God," says Christ, "when he comes into the world." Heb.10:5,7. But by what rule? By what law? "Thy law is withinmy heart." Psalm 40:8. And the same Spirit who wrote itthere, is also to write the new covenant, with all the laws of it,in the heart of every Christian, from the least to the greatest.Heb. 8:9-10. Yes, the same Spirit that dwelt in Christ's heart,is to dwell in their hearts, according to the promise of thecovenant. Ezek. 36:27.

This was Paul's rule, according to which he walked, "thelaw of the spirit of life in Christ Jesus." Rom. 8:1-2. Thismade him "free from the law of sin and death." Where is thelaw of sin written? Where is the law of death written? Is itnot written in the heart? And must not the law of righteous-ness and life be written there also, if it be able to deal with sinand death? The Spirit forms the heart anew, forms Christ inthe heart, begets a new creature there, which cannot sin "(Hethat is born of God sins not)." And this is the rule of right-eousness, the new creature, or the spirit of life in the newcreature. Gal. 6:15-16. "In Christ Jesus, neither circumcisionavails anything, nor uncircumcision; but a new creature. Andas many as walk according to this rule, peace be on them."Mark: here is the rule; the new creature, which is begotten ineveryone that is born of God. "If any man be in Christ, he is anew creature;" and this new creature is to be his rule. And asany man walks according to this rule, according to the newcreature, according to the law of light and life that the Spiritcontinually breathes into the new creature, he has peace. Butas he transgresses that, and walks not after the Spirit, butafter the flesh, he walks out of the light, out of the life, out ofthe peace, into the sea, into the death, into the trouble, intothe condemnation. Here then is the law of the convertedman—the new creature; and the law of the new creature isthe Spirit of life which begat him, which lives, and breathes,

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and gives forth his law continually in him. "You have ananointing from the Holy One, and you know all things." 1John 2:20. How came they to know all things? Does notJohn say it was by the "anointing"? The anointing was inthem, a fountain or well-spring of light and life, issuing forthcontinually such rivers and streams of life within, as theyneeded no other teacher in the truth and way of life. verse 27.The "Comforter" did refresh their hearts sufficiently, and ledthem into all truth.

Search the apostles' epistles, and you will find them testi-fying of the Lord's sending his Spirit into the hearts ofChristians. You will find exhortations to them not to grieveor quench the Spirit, but to follow as they were led. Theywere to "live in the Spirit," and to "walk in the Spirit." Gal.5:25. And the Spirit was to walk, and live, and bring forth hisown life and power in them. 2 Cor. 6:16. And what can be theproper and full rule of God's sons and daughters except thelight of the Spirit of life, which they receive from theirFather? In this way God did advance the state of a believerabove the state of the Jews under the law. For the outwardJew had the law written with the finger of God, yet in tablesof stone. But we have the law written by the finger of God inthe tablet of our hearts. Theirs was a law without, at adistance from them, and the priest's lips were to preserve theknowledge of it, and to instruct them in it. But now there is alaw within, close at hand, the immediate light of the Spirit oflife shining immediately in the heart. Those that know thisinward law need no man to teach them; but have the Spirit ofprophecy in themselves, and living teachings from himcontinually. These are made such kings and priests to God,as the state of the law did but represent.

The gospel is the substance of all the shadows containedin the law. A Christian is he that comes into this substance,

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and lives in this substance, and in whom this substance lives;and his rule is the substance itself, in which he lives, andwhich lives in him. Christ is the substance, who lives in theChristian, and he in Christ. Christ lives in him by his Spirit,and he lives in Christ by the same Spirit. There he lives, andhas fellowship with the Father and the Son, in the lightwherein they live, and not by any outward rule. 1 John 1:6-7.

Question: But what is the rule now in the apostasy?

Answer: Among the Catholics, the rule is the Scripture,interpreted by the church (as they call themselves), with amixture of their own precepts and traditions.

Among the Protestants, the rule is the Scriptures,according as they can understand them by their own study,or according as they can receive an understanding of themfrom such men as they account orthodox. And from herearise continual differences and groups and sects; onefollowing this interpretation, another that.

This is a grievous apostasy, which is the root, spring, andfoundation of all the rest; for he that misses in his beginning,he that begins his religion without the true rule, how can heproceed aright in anything afterwards?

Objection: But are not the Scriptures the word of God? Andis not the word of God to be a Christian's rule? If everyoneshould be left to his own spirit, what confusion and uncer-tainty would this produce!

Answer: The Scriptures are not that living Word, which isappointed by God to be the rule of a Christian; but theycontain words spoken by the Spirit of God, testifying of thatWord, and pointing to that Word which is to be the rule.

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"Search the Scriptures, for in them you think to have eternallife, and these are they which testify of me; and you will notcome to me that you may have life." John 5:39-40. TheScriptures are to be searched for the testimony which theygive of Christ; and when that testimony is received, Christ isto be found, and life received from him. But the Phariseesformerly, and Christians since (I mean Christians in name)search the Scriptures, but do not come to Christ for the life.Rather, they stick to the letter of the Scriptures, and opposethe life with the letter. They keep themselves from the life bytheir wisdom and knowledge in the letter. In this way theyput the Scriptures into the place of Christ, and so honorneither Christ nor the Scriptures.

It would have been no honor to John the Baptist to havebeen taken for the Light. John's honor was to point to it.Nor is it any honor to the Scriptures to be called the Word ofGod; but their honor is to uncover and testify of the Word.Now hear what the Scriptures call the Word; "In the begin-ning was the Word, and the Word was with God, and theWord was God." John 1:1. "And the Word was made flesh."verse 14. This was the name of Christ, when he came into theworld in the flesh, to sow his life in the world. And when hecomes again into the world, out of a far country, to fight withthe beast and false prophet, and to cleanse the earth of theharlot's fornication and idols, he shall have the same nameagain; "his name is called the Word of God." Rev. 19:13.Therefore Peter calls that, “the Word of God which lives andabides forever.” 1 Pet. 1:23. And this Word that lives andabides forever was the Word that they preached. verse 25.And they that believed did not simply applaud the words thatthe apostles spoke for the Word; but rather received the thingthey spoke of, "the ingrafted Word;" which being receivedwith a meek, quiet, and submissive spirit, "is able to save the

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soul." Jam. 1:21. This is "the Word of faith" that is "nigh, inthe heart and in the mouth." Rom. 10:8. This is the Wordthat stands at the door of the heart, and speaks to be let in"(Behold, I stand at the door and knock)." And when it is letin, it speaks in the heart what is to be heard and done. It isnigh; it is in the heart, and in the mouth; to what end? "Thatyou might hear it, and do it." The living Word, which is"quick and powerful, and sharper than any two-edgedsword," dividing in the mouth, and dividing in the heart, thevile from the precious. Yes, it reaches to the very inmost partof the heart, and cuts between the roots, Heb. 4:12. ThisWord you are to hear and do. You are to part with all vilewords, the vile manner of living, the vile course and worshipof the world outwardly, and the vile thoughts and course ofsin inwardly, as fast as the Word uncovers them to you. Andyou are to exercise yourself in that which is folly and madnessto the eye of the world, and a grievous cross to your ownworldly nature. Indeed, when the Word reaches to the verynature, life, and spirit within, then the fleshly life in the heartmust not be spared. Nor should the foolish, weak thing (toman's wise eye) which rises in its place be rejected: which,when it is received, is but like a little seed, even the least ofseeds. This is the word of life; this is the true, living rule, andway to eternal life; and this is the obedience; this is thehearing and doing of the Word. "He that has an ear, let himhear.”

Examine yourselves whether you be in the faith: proveyourselves. “Know you not your own selves, how that JesusChrist is in you, except you be reprobates?" 2 Cor. 13:5. Areyou in the faith? Then Christ is in you. Is Christ not in you?Then you are in the reprobate state, out of the faith. Is Christin you, and should he not hold the reins, and rule? Shouldthe living Word be in the heart, and not be the rule of the

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heart? Should he speak in the heart, and the man or womanin whom he speaks run to the words of Scripture formerlyspoken, to know whether these be his words or no? No, no,his sheep know his voice better than this. Did the apostleJohn, who had seen and tasted and handled and preachedthe word of life, send Christians to his epistles, or any otherpart of Scripture, to be their rule? No, he directed them tothe anointing as a sufficient teacher. 1 John 2:27. "He thatbelieves in me, as the Scripture has said, out of his belly shallflow rivers of living water." John 7:38. He that has the foun-tain of life in him, issuing out rivers of living watercontinually, has he need to go elsewhere to fetch water? "Thekingdom of heaven is within you," says Christ; and he bids"seek the kingdom." Light the candle, sweep your own house,seek diligently for the kingdom; there it is, if you can find it.Now he that has found the kingdom within, should he lookwithout, into words spoken about the kingdom, to find thelaws of the kingdom? Are not the laws of the kingdom to befound within the kingdom? Is the kingdom in the heart, andyet the laws of the kingdom written without in a book? Is notthe gospel the ministration of the Spirit? And shall he whohas received the Spirit run back to the letter to be his guide?Shall the living Spirit, that gave forth the Scriptures, bepresent, and not have preeminence above his own writtenwords?

What is the proper intent of the letter? Is it not to testifyof the Spirit, and to bring one to the Spirit? The law, theprophets, John, led to Christ in the flesh; and he was to bethe increasing light, while they should decrease. Christ'swords in the flesh, the apostles' words afterwards, and allwords since, are but to lead to Christ in the Spirit, to theeternal and living substance. And when the words of Christ,of the apostles, or any other words spoken from the same

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Spirit in these days, have brought one to the Spirit, to thefeeling and settling of the soul in the living foundation, and tothe building and perfecting of the man of God therein, theyhave then attained their end and glory. But to praise thewritten words, without understanding their voice, whilekeeping at a distance from the thing that they invite to, thisputs the words out of their place, out of their proper use andservice, and so attains neither their end nor their glory. Andeven if man puts upon these words that which seems to be agreater glory, namely, to make them his rule and guide, thisis but a dishonor both to them and to the Spirit who gavethem for a different purpose.

Now for the other part of the objection, that if menshould be left to their own spirits, and should follow the guid-ance of their own spirits, it would produce confusion anduncertainty: I do acknowledge it; it would indeed do so! Butwe are not here speaking of leaving a man to his own spirit,but rather directing and guiding a man to the Word andSpirit of life; to know and hear the voice of Christ, whichgathers and translates man out of his own spirit into Christ'sSpirit. Here there is no confusion or uncertainty; but ratherorder, certainty, and stability.

The light of God's Spirit is a certain and infallible rule,and the eye that sees it is a certain eye. Man's understandingof the Scriptures is uncertain and fallible. He, not having thetrue ear, receives a literal, uncertain knowledge of things intohis uncertain understanding, and deceives his soul. In thisway, in the midst of his wisdom and knowledge of the Scrip-tures, man is lost in his own erring and uncertain mind, andhis soul deceived, for lack of a true root and foundation inhimself. But he that is come to the true Shepherd, and knowshis voice, he cannot be deceived. Yes, he can read the Scrip-ture safely, and taste the true sweetness of the words that

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came from the life. But the man who is outside of the life feeds on the husks,

and can receive nothing more. He has gathered a dead, dry,literal, husky knowledge out of the Scripture, and this he canrelish. But when the life of the words and things therespoken of is declared to him, he cannot receive them, hehimself being outside of that wherein they were written, andwherein alone they can be understood. So then, such a manhaving lost the life, what else can he do? He can do no otherthan praise the written letter, though his soul is starved, andlies in famine and death, for lack of the bread of life.

The Scribes and Pharisees made a great noise about thelaw and ordinances of Moses, claiming that Christ and hisdisciples were breakers and profaners of them. Yet theythemselves did not truly honor the law and ordinances ofMoses, but rather their own doctrines, commandments, andtraditions. So it is now with those who make a great noiseabout the Scriptures, and about the institutions of the apos-tles. These do not honor the Scriptures, or the institutions ofthe apostles; but rather their own meanings, their ownconceivings, their own inventions and imaginations there-upon. They run to the Scriptures with that understandingwhich is outside of the truth, and which never shall be let intothe truth. And when they are not able to reach and compre-hend the truth as it is, they then study, they invent, theyimagine a meaning. They form a likeness, a similitude of thetruth as near as they can, and this must pass for the truth;and this then they honor and bow to as the will of God,though it is not the will of God, but a likeness of their owninventing and forming. They do not worship God, nor honorthe Scriptures, but they honor and worship the works of theirown brain. And every scripture which man has in this wayformed a meaning out of, and has not read in the true and

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living light of God's eternal Spirit, he has made an imagethereby; he has made an idol of. And the respect and honorhe gives to this meaning, is not a respect and honor given toGod, but rather to his own image, to his own idol.

Oh, how many are your idols, you Christians of England!How full of images and idols are you, you spiritual notionists!You have run from one idea to another, with the same mindand spirit with which you began at first! But the founder ofimages has never been discovered and destroyed in you, andso he is still at work among you all; and great will yoursorrow and distress be when the Lord's quick eye searcheshim out, and reveals his just wrath against him.

In my heart and soul I honor the Scriptures, and I long toread them with the pure eye, and in the pure light of theliving Spirit of God. But the Lord preserve me from readingone line of them in my own will, or interpreting any part ofthem according to my own understanding, but only as I amguided, led, and enlightened by him, in the will and under-standing which come from him. In his light, all Scripture,every writing of God's Spirit which is from the breath of hislife, is profitable to build up and perfect the man of God. Butthe instructions, the reproofs, the observations, the rules, thegrounds of hope and comfort, or whatever else which mangathers out from the Scriptures (he himself being outside ofthe life), these do not have the true profit, nor build up thetrue thing.

2. The true worship was lost.

The true worship of God in the gospel is in the Spirit."The hour comes, and now is, when the true worshipers shallworship the Father in spirit and in truth; for the Father seeks

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such to worship him." John 4:23. The true worship is in thespirit, and in the truth, and the true worshipers worshipthere. Such worshipers the Father seeks, and such worshiphe accepts; but all other worship is false worship, and allother worshipers are false worshipers. Did not God refuseCain's sacrifice formerly? And can he now accept any sacri-fice or worship that is offered in that nature? He thatworships without the Spirit, he worships in Cain's nature.But he that worships aright, must have his nature changed,and must worship in that faith, in that life, in that nature, inthat Spirit whereby and whereto he is changed. For withoutbeing in this, and abiding in this, it is impossible to pleaseGod in anything.

He that is the true worshiper must keep to the law offaith, the law of the Spirit of Life in him, the law which hereceives by faith fresh from the Spirit of Life continually. Hemust hear and observe the voice of the living Word in all hisworship, and must worship in the presence and power andguidance of that Word.

I shall give only the example of prayer. "Praying alwayswith all prayer and supplication in the Spirit." Eph. 6:18.Notice: all prayer and supplication must be in the Spirit. If aman speak ever so much from his own spirit, with ever somuch earnestness and affection, yet this is no prayer. It isprayer only so far as the Spirit moves it, and so far as theSpirit leads and guides in it. If a man begins without theSpirit, or goes on without the Spirit, this is not in the trueworship; this is in his own will, and so it is will-worship.4 It isaccording to his own understanding and nature, both ofwhich are to be crucified, and not to be followed in any wayunder the gospel. "We are the circumcision, which worship

4 Will-worship is a term used to refer to any form of worship that comesfrom man's resources and is according to man's will.

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God in the Spirit," (here are the true worshipers, "the circum-cision;" and here is the true worship, "in the Spirit;") "andhave no confidence in the flesh." If a man address himself toany worship of God without his Spirit, is this not confidencein the flesh? If he begins without the moving of his Spirit,does he not begin in the flesh? If he goes on without theSpirit's carrying on, does he not proceed in the strength andconfidence of the flesh? But the worship of the Spirit is in theSpirit's will, and time, and is carried on by his light andpower. This power keeps down the intellectual and affec-tionate part of man, wherein all the world worships, offeringup the unaccepted sacrifices, even the lame and the blindofferings, which God's soul hates.

Now the worship that is not found in man's will andtime, but rather in that which abides forever, this worship iscontinual. There is a continual praying unto God. There is acontinual blessing and praising of his name, in eating, ordrinking, or whatever else is done. There is a continualbowing to the majesty of the Lord in every thought, in everyword, in every action. This is the true worship, and this is therest or sabbath wherein the true worshipers worship.

When the creation of God is finished; when the child isformed in the light, and the life breathed into him; then Godbrings him forth into his holy land, where he keeps hissabbath. These are in the faith which is the substance of thethings hoped for under the law. They have come out from allthe shadows and types of the law, and from all the heathenishobservations of days and times in the spirit of this world, intothe true sabbath, into the true rest, where they have no moreto work, but God works all in them in his own time, accordingto his own pleasure. "We who have believed, do enter intorest." Heb. 4:3. "And he that is entered into his rest, hasceased from his works, as God from his." verse 10. He that

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has the least taste of faith knows a measure of rest, findingthe life working in him. His soul is daily led further andfurther into life by the working of the life, and the heavy yokeof his own laboring after life is taken off from his shoulders.Now this is the truth, the life, the sabbath, and the worship ofthe soul that is led into the truth, and preserved in the truth.

Question: But what is the worship now in the apostasy?

Answer: Among the Catholics, it is a very gross worship; aworship more carnal than was ever the worship of the oldcovenant law. For though the law in its nature was outwardand carnal, yet it was taught and prescribed by the wisdom ofGod, and was profitable in its place, and to its end. But theworship among the Catholics was invented by the corruptwisdom, and set up in the corrupt will of man, and has notrue profit, but keeps one from the life, from the power, fromthe Spirit, in fleshly observations, which feed and please thefleshly nature. Look upon their days consecrated to saints,and their canonical hours of prayer, and their praying in anunknown tongue [Latin], with their fastings, feastings, sayingof Ave Marias, Paternosters, Creeds, etc. Are not all theseoutside of the life, out of the Spirit, and after the inventionand will of the flesh?

And the worship of the Protestants is not much different.For their worship is also from a fleshly principle, and in theirown times and wills, and according to their own under-standing and apprehension of things. It comes not from therising up and guidance of the infallible life of the Spirit inthem; for that they will quench. They also observe days andtimes, and perishing ordinances, and are not come out of theflesh, into that Spirit where true worship is to be known.

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3. The faith, the true faith, was lost.

The faith which gives victory over the world; the faithwhich feeds the life of the just, and slays the unjust; the faithwhich is pure and gives entrance into the rest of God; thefaith which is the substance of things hoped for, and theevidence of things not seen; this faith has been lost.

For those who bear the name of Christian, and say theybelieve in Christ, and have faith in him, cannot with theirfaith overcome the world; but rather are daily overcome bythe world. Are not these Christians found in the honors, or inthe fashions, or in the customs, or in the worships of theworld? Indeed they are so far from overcoming these, thatthey are overcome by them!

And the faith of these Christians (so called) is not amystery5 (they know not the mystery of it, which is held in apure conscience), but rather consists in believing a historicalrelation, and in a fleshly improving of that, and can be held inan impure conscience.

They have not entered into rest by their faith; for they donot know the true sabbath in the Lord, but are still in ashadowy sabbath. Neither is it the substance of what theyhope for; but the substance of what they hope for is stillforeign to them. They are not come to "Mount Zion, to thecity of the living God, the heavenly Jerusalem, to the innu-merable company of angels, to the general assembly andchurch of the first-born, to God the Judge, Christ the Medi-ator, and the blood of sprinkling," and so to unity andcertainty in the life. Rather, these remain in mere opinions,ways, and practices suitable to the earthly spirit; which may

5 Penington uses the word mystery to refer to that which cannot beknown by natural faculties, but must be revealed by the Spirit of God.

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easily be shaken, and must be shaken down to the ground, ifever they will know the building of God, and the true faith.

4. The love, the true love, was lost.

The innocent love, which thinks no evil, nor wishes evil,much less can do any evil to any; but suffers long, and iskind, meek, humble, not seeking its own, but the good ofothers; this love was lost. The unfeigned love was banished;and a feigned love, such a love as enmity and violenceproceed from, has taken the place of it. The true love lovesthe enemy, and cannot return enmity for enmity, but seeksthe good of those who hate it. But this counterfeit love canpersecute and hate that which it calls a friend, yes, even abrother, because of some difference in opinion or practice.The love that was in Christ taught him to lay down his life forhis sheep; and he that has the same love, can lay down his lifefor his brother. But the love that is now among Christianstends rather to the taking away of life.

What is the love among the Catholics? Look to theirinquisitions, their wraths, their burnings at the stake, etc.What is the love in New England? It is a love that willimprison or banish their brother if he differ even a little injudgment or practice about worship. Indeed, they whip, burnin the hand, cut off ears, just like the bishops of Old England.If one had told them, when they fled from the persecution ofthe bishops here, that they themselves would do such things,they would have been apt to reply, 'What? Are we dogs thatreturn to vomit?' But they fled from the cross, which wouldhave crucified that persecuting spirit, and so they carried italive with them to New England.

And what is the love here in Old England? Is it not a love59



that whips, stocks, imprisons, stones, and mocks? Yes, thevery teachers (which should be patterns of love to others)will cast into prison, and take the goods of their brother.See the Record of Sufferings for Tithes in England, whichmay make any tender heart bleed to read it, and will lie as abrand of infamy on the magistracy and ministry of Englandto succeeding generations.

Is this the love of the righteous seed? Or is it Cain's love,which is a mere profession, in word, in show, but not in deedand in truth? How can such men love God? No, if the truelove of God were in them, this enmity could not stand, norsuch bad fruit spring forth. These have not seen the Fatheror the Son.

"By this shall all men know that you are my disciples, ifyou love one another." -- And by this all men may know, thatthose that now go for Christians are not Christ's disciples, inthat they do not love one another. They are not at unity inthe light, and so cannot love one another there. Their unityconsists only in outward forms, in opinions, in professions, inpractices; and so any difference there quickly stirs up theenmity, causing risings in the heart against each other. Buttrue love grows from true union and fellowship in the light.Where that is not known, there cannot be true love in theSpirit, but only a feigned love in the flesh.

5. The true hope, joy, and peace are lost.

The true ground of hope is Christ in the heart, and thetrue hope is that which arises from this ground, from theexperiencing of Christ there; "Christ in you the hope ofglory." Col. 1:27. What is the true Christian's hope? It is

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Christ in him; he "has eternal life abiding in him;" and heknows this cannot but lead to glory. But what is the commonChristian's hope? He fastens his hope upon the words he hasread, upon belief in a written testimony. He reads, "He thatbelieves shall be saved." I believe, he thinks, therefore I shallbe saved. And thus, even as he has raised up the wrong faith,and the wrong love, so he raises up a wrong hope. And thishope will perish; for it is the hope of the hypocrite. It is ahope in the hypocritical nature, which complies with scrip-ture words, but is not in union with God, nor with the life ofthe Scriptures. And so being without the anchor, is tossed bythe waves of the sea.

The true joy is in the Spirit, from what is felt, andenjoyed, and hoped for there. But the common Christian'sjoy is from things which he gathers into and comprehends inhis understanding; or from flickers of emotion which he feelsin the affectionate part, from a fire and sparks of his ownkindling, where he finds his warmth and comfort.

And the true peace stands in the reconciliation with God,by having that broken down which causes the wrath. TheLamb of God breaks down the wall of separation in the heart.The blood of Jesus (wherein is the life) cleanses away the sinthere, makes the heart pure, and unites the pure heart to thepure God. Here is union, here is fellowship, here is peace.But the common Christian's peace is from a misunder-standing of Scriptures, while the wall of separation remainsstanding, and while wickedness still lodges in the heart. Theyreason among themselves, using scriptural words, that God isat peace with them, and that they are in union with him. Butall the while, that which is truly of God within them witnessesagainst them, wars with them, and there is no peace.

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6. The true repentance, conversion, and regenera-tion have been lost.

The true repentance is from dead works, and from thedead principle from where all the dead works proceed. Butthese have not been repented of, but rather cherished in theapostasy. The building up and exercise of religion in theapostasy has been in that understanding which must bedestroyed. And the carnal will, which should have beencrucified, has been pleased and fed with this religion.

The true conversion is from the power of Satan to God,from the darkness to the light. But in the apostasy, men havenot known God or Satan, the light or the darkness; but haveerred, taking the one for the other, worshiping the devilinstead of God, Rev. 13:4. and following the dark conceivingsof their own minds concerning Scripture, and calling it light.

Regeneration is a changing of man by the birth that is ofthe Spirit. It is the stripping of the creature of its own nature,of its own understanding, of its own will, and forming it anewin the womb of the Spirit; so that the old creature is passedaway, and a new thing comes forth, which grows up daily inthe new life towards the fullness of Christ. But now, if mencould only open their eyes, they would see that their birth isfleshly, and consists, at best, in a conformity to the letter,which the old nature may imitate and attain. But theimmortal seed is not sprung up in them. They are not deadto the mortal, nor alive to the immortal.

7. The true wisdom, righteousness, sanctification,and redemption are lost.

The true wisdom stands in the fear of God, and indeparting from evil. Those who are taught of God learn this

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wisdom, and are thereby made wise unto salvation. But mostthat are called Christians are not come to the fear of God; andlook down upon it as legal, and not pertaining to the gospel.

The true righteousness stands in the faith, in hearing andobeying the word of faith. From what came the righteous-ness of the law, but by hearing and obeying the voice of thelaw? From what comes the righteousness of the gospel, butby hearing and obeying the Word of faith, who is preached(and who is the Preacher) in the heart? The Apostle Paulmakes this comparison. Rom. 10. The righteousness of thelaw speaks thus, "The man that does these things, shall live inthem." But how speaks the Word of faith? "The word is closeto you, in your mouth, and in your heart;" he that does andhears that Word, shall live in it. "The hour is coming, andnow is, when the dead shall hear the voice of the Son of God,and they that hear shall live." Disobedience to the writtenlaw was unrighteousness, and brought death. Likewise,disobedience to the living Word is unrighteousness, andcannot be justified, but condemned. When the soul hears,believes, and obeys, then it is justified; then its former sinsare forgotten, and this is imputed to it as righteousness. Butwhen the soul will not hear, will not believe, will not obey,this unbelief is judged in him, and his sins are retained, andnot remitted.

The true sanctification consists in the growth of the seed,and its spreading, like leaven, over the heart, and over thewhole man. By faith Christ is formed in the heart; and as thisseed, this leaven, this man grows, so he makes the personholy in whom he grows. The seed of life, the kingdom ofheaven, is a holy thing; and as it grows and spreads, it purgesout the old leaven, and makes the lump new. But now, inChristians that have grown up in the apostasy, this seed is notknown. This leaven is not discerned. So their holiness

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consists in a conformity to rules of Scripture, received intothe old heart and understanding. And what a noise hasman's holiness made in the world, throughout all the night ofthe apostasy!

Redemption consists in being bought by the price of thelife, out of sin, out of death, out of the earth, out of the powerof the devil. It is a casting off the strong man out of the heart,with all that he brought in, and a delivering from his power.It is a dissolving of the work of sin, which the devil haswrought in the heart, and a setting the soul, which isimmortal, at liberty, free from sin, and free unto righteous-ness. This is the true redemption. But the redemption in theapostasy is a feigned redemption, wherein salvation from sin,and the devil, and his power, is not felt or experienced; butthe strong man is still in the heart, and keeps the soul indeath, and brings forth fruits of death daily.

The Christians formerly (in the first day of the breakingforth of God's power) had Christ in them, the living Word.They opened their hearts to him, received him in, felt himthere, and found him made unto them their wisdom, theirrighteousness, their sanctification, their redemption. 1 Cor.1:30. They had the thing that these words signify and speakof, and knew the meaning of the words by an experience ofthe thing. But Christians now, in the apostasy, have a multi-tude of apprehensions taken from the words, withoutexperiencing the thing the words speak of; and therein laystheir religion.

8. The church, the true church, was lost.

The true church was a company gathered out of theworld into God, begotten of, and gathered into his life by the

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living Word, and so they had a true place and habitation inGod. The Apostle Paul, writing to the Thessalonians, callsthem the “church in God.” The church under the gospel ismade up of true Israelites, gathered out of their own spiritsand nature into the measure of the Spirit of God in them.They are begotten of God, born of his Spirit, led by him out ofEgypt, through the wilderness, to Zion the holy mount.There they find the elect and precious cornerstone which islaid in Zion; and being living stones, they are built upon itinto Jerusalem the holy city. 1 Pet. 2:5-6. Heb. 12:22. This isthe true church.

Everyone that believes in Christ is a living stone; andbeing a living stone, he is laid upon the living foundation, andso is a part of the building in the temple of the living God.Yes, his body and spirit being cleansed, he himself is a templewherein God dwells, appears, and is worshiped. And thegathering of any of these stones together at any time in thelife and name of Christ, is a larger temple, and such a templeas Christ never fails to be in the midst of.

But what has the church been in the apostasy? Abuilding of stone, say some; and that not only amongCatholics, but among Protestants in England also. Manyhave called a stone building the church, the temple, the houseof God, claiming it to be a holy place; and have showed it bykeeping off their hats while they were in it. Others say it isnot the stone building, but the people that meet there. Butthese still scoff if they hear a man speak of being moved bythe Spirit.

9. The ministry, the true ministry, has been lost.

The true ministry was a ministry made and appointed bythe Spirit, by the gift that the Spirit bestowed on them, and

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by the Spirit sending them and appointing them to theirwork. Christ bid his apostles and disciples wait at Jerusalemfor the promise of the Spirit. And when he had given themthe Spirit, he gave these to the church for the work of theministry. Eph. 4:11-12. Acts 20:28. Now, if none can be amember of the true church but by being begotten out of deathinto life by the Spirit, surely none is able to minister to himwho is so begotten, except by the same Spirit. So thesereceiving their ministry of the Lord Jesus, Acts 20:24. andthe gift of the Spirit from him, they were made "able minis-ters of the New Testament, not of the letter, but of the Spirit."2 Cor. 3:6. They were able in God to minister from his Spiritto the spirits of his people. They did not minister a literalknowledge of things to the intellect of man; but they led mento the Spirit of God, and ministered spiritual things to thatspiritual understanding which was given them of God.Neither did they make use of their own wisdom and art totickle the natural ear; but spoke to the conscience, with thedemonstration of the Spirit in the sight of God, as it pleasedthe Spirit to give them utterance.

But how have ministers been made in the apostasy? Byorders from men, set up in their own wills, after their owninventions. And how have they been qualified, but by humanarts and languages, which have been of high esteem in thechurch, since the language and skill of the Spirit of God hasbeen lost. Here God does not choose who will be his minis-ters; but any man can appoint his son to be a minister, if hewill only educate him in learning, and send him to theuniversity. These then are able to minister unto man thethings of man, according to human skill; and this, in the darknight of apostasy, has passed for a true call to the ministry ofGod. Thus ministry also is but an invention of man, made by

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man, and comes not from the Spirit, nor is able to ministerspirit to spirit.

Objection: But has there been no true religion since the daysof the apostles? No true rule, no true worship, no true faith,no true love, no true hope, joy, or peace? No true repentance,conversion, and regeneration? No true wisdom, righteous-ness, sanctification, and redemption? No true church, notrue ministry? What is become of all our forefathers? Didthey all perish? And has not this ministry converted many toGod? Were not you yourselves converted by it? Indeed, havenot many of them been martyrs, and witnessed to the truth ofGod?

Answer: The worship in the nations, the faith, love, hope,joy, peace, repentance, conversion, regeneration, etc., whichhave been declared in nations for the truth, the churches, theministries, these have been corrupted, and have never recov-ered their true and original state to this present day. Therehave been changes from one thing to another; but a truerestoration has not been known.

Nevertheless, even throughout all the ages and genera-tions, God reserved a seed to himself, which he caused tospring up in a remnant, and which he moved and carried onto witness against these corruptions. And just as fast as thebeast killed and knocked these down, God raised up more.

Now this seed, this remnant, though they were not ableto recover the full possession of the life and power that waslost; yet they had a true taste of it, and their testimony whichthey gave out from that taste was true. And so far as theykept to this testimony in the faith and patience which theyhad learned and received from God (though but in a lowmeasure), they were accepted of him. So that all were not

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lost in this night of darkness; but such as feared God, andknew and hearkened to his voice, these had the testimony ofhis presence with them, and tasted of his life and power inmeasure. God was not a hard master to them; but tender andgentle, and contented to reap what he sowed. But theappearance of God in this dark time was weak and low, andeasily made a prey of. And this is very observable, that solong as the simplicity ran pure, it was preserved. But just assoon as the spirit of man was tempted to establish outwardforms (either old, or newly invented) the wisdom of the fleshgot in with it, grew up larger than it, corrupted the vessel,betrayed the simplicity, and lost the life.

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Chapter III

Some Principles Guiding Out of the Apostasyand Into the True Christian Spirit and Life

1. That there is no salvation except by the true knowledge ofChrist.

The knowledge of Christ is not literal, traditional, orfleshly, nor can it be received by the natural understanding;rather it is spiritual, and the understanding must be given byGod. "He has given us an understanding, that we may knowhim that is true." 1 John 5:20. A man may read Scripture orhear sermons and thereby gather knowledge into the oldunderstanding. But neither this understanding, nor theknowledge itself which is gathered, is spiritual, but ratherfleshly, and so it cannot save. He that comes to receive anunderstanding from Christ, and to have the knowledge ofChrist poured forth into his heart, knows the differencebetween this and the understanding into which man gathersthings. The knowledge of Christ after the letter (and the kindof faith that corresponds to such knowledge) will not save. Aman must know Christ in that Spirit, life, and power whereinhe lives, if he rightly hopes to be saved by him. 2 Cor. 5:16-17.

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2. That Christ saves by the new covenant: not by anythingacquired by the mind in the oldness of the letter; but by alife begotten, which is new.

There are two covenants made mention of in Scripture,one of which is called the old, the other the new. The oldbelonged to the Jews, which is now done away, with theirceremonies, nation, and kingdom. Christ is the Mediator ofthe new covenant, which is better than the former. Heb. 8:6.By mediating between God and the creature, by bringingthem together in and according to this covenant, he saves.But man, left in a state of disunion and distance from God,perishes. So then he that is not led by Christ into thatcovenant, is not in the state of salvation.

3. That the new covenant is written in the heart.

There is no other way of coming into the new covenant,of which Christ is High-priest and Mediator, but by havingthe laws of God written in the heart. "This is the covenant... Iwill put my laws into their minds, and write them in theirhearts... They shall not teach every man his neighbor, andevery man his brother, saying, know the Lord: for all shallknow me, from the least to the greatest." Heb. 8:10-11. Herehe is speaking of the covenant whereof Christ is Mediator,ver. 6. which he calls a new covenant, ver. 8. and says it is notlike the old, ver. 9. showing in two main particulars how thetwo are different: 1) The old was written outwardly in letters,to be read by the outward eye. The new is written inwardly inthe heart and mind, and so can only be read by a spiritualeye. 2) Under the old they needed teaching from men. Thepriest's lips were to preserve knowledge, and the people wereto seek the law at the priest's mouth. But in the new the law

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should be so near to them, so clearly written in them, thatthey should need no one to teach them.

From the law comes the knowledge of God, and now thelaw is in the heart. And from the law in the heart springs upthe true knowledge of God both in the least and in thegreatest that are within this covenant. These need not say toone another, 'know the Lord.' This is the state of the newcovenant, which the Christians came to in the first days of thechurch. 1 John 2:27. But it has been a foreign thing in thisdark night of apostasy, and is still a foreign thing to many."They shall all know me, from the least to the greatest."Observe: even the least in this covenant has the law sowritten in his heart that he need not seek elsewhere forknowledge.

4. That the Spirit of God alone can write the covenant in theheart; or that Christ writes the covenant by his Spirit.

Man, by all his wisdom, cannot attain this. Man is drivenout from God, and cannot find the way back again to himwithout the teaching and leading of God's own Spirit. It isnot in being educated in any way of religion from one's child-hood, or by running to Christian denominations and sectsthat avails anything; but only the hearkening to the true voiceof the true Spirit. It is written in the prophets concerning thechildren of this covenant that they shall all be taught of God:"And all your children shall be taught of the Lord." It is theLord alone, who by his Spirit teaches them to come to Christand to receive the new covenant into their hearts from Christ.Man is incapable of knowing or receiving Christ, or hiscovenant, until the Spirit has fitted and taught him. John14:17. -- But when the Spirit has prepared and fitted a heart,then with his own finger he writes the pure law of the nature

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and life of Christ therein. Receiving this, man comes out ofhis own dark spirit and nature into the true knowledge ofGod, and into union with him. "I will put my Spirit withinyou." Ezek. 36:27. This is part of the covenant, and indeed itis that part through which all the rest is realized.

5. Therefore, the first proper step in religion is to know howto meet with God's Spirit.

There is no true progress to be made in true religion untila man comes into the covenant; and there is no coming intothe covenant but by the Spirit. Therefore, the first thing thatis absolutely necessary to be known in religion is the Spirit ofGod, that is, his writing, or at least his motions and stirringsin the heart.

All things in religion that are acceptable to God flowfrom the Spirit. All knowledge is to come from him; for healone has revealed and can reveal truth, and is appointed byChrist to lead into all truth. All worship is to be offered up inhim: they that worship the Father, must worship him in theSpirit and in the truth; for the Father seeks such to worshiphim, and rejects all other worshipers and worship. Prayer isalways to be in the Spirit. Eph. 6:18. Jude 20. So too withsinging. Indeed the whole life and conduct of the Christian isto be in the Spirit. Gal. 5:25. The mortifying of all corruptionis to be done by the Spirit. "If you, through the Spirit, mortifythe deeds of the body, you shall live." Rom. 8:13. Indeed aChristian is nothing, and can do nothing, without the powerand presence of the Spirit of God in him. So then, if nothingin religion can be done (and be accepted by God) without theSpirit, then the Spirit is the first thing to be looked after byhim who would be truly religious.

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6. The first way of meeting with the Spirit of God is as aconvincer of sin.

Here is the true entrance. This is the key that opens intolife eternal; he that can receive it, let him. It is not by soaringaloft into high imaginations and forms of worship; but bycoming down to this low thing; namely, convincement of sin.This is the first and most proper work of the Spirit of Godtoward fallen man, whereby he opens the way toward thewriting of God's law in the heart.

When Christ promised the Comforter, the Spirit of truth,he said this concerning him, "that he would convince theworld of sin." John 16:8. Now, to those who are created anewin Christ and become his disciples, these receive comfortfrom the Spirit. But what is the Spirit to the unbelievingworld? Or how may they feel any operation of him? He is tothem a convincer of sin, and they find him checking them for,and convincing them of, their sins. Thus the great objectivefor man, while he lies in the darkness (for when he is trans-lated into light this will be easy) is to distinguish the movingsand stirrings of the Spirit of God. And here is the best wayfor a man in this state to know the movings of the Spirit: thatwhich uncovers and exposes the evil, that is good. Thatwhich uncovers what is spiritually evil, that must of necessitybe spiritually good. Or, that which discovers what is undoubt-edly pure, and inclines the heart to it, that must be of God.And to know this, and be joined unto it, is a joining of thecreature unto God. This is a true beginning of life eternal.

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7. The way that the Spirit of God convinces of sin is by hislight shining in the conscience,1 or inner man.

Fallen man is darkness. The light shines in the darknessand shows man the evil which otherwise would lie hidden inhim. Man fell from God, lost the image of God, and becamewholly darkness. But the Spirit of God is light, and shines inthe darkness, and strives with man to reduce him back againto that light from which he fell. "God, who commanded thelight to shine out of darkness, has shined in our hearts, togive the light of the knowledge of the glory of God," etc. 2Cor. 4:6. Where did the apostles and Christians in those daysmeet with the light of the knowledge of the glory of God inChrist? God shined in their hearts. He that made the light toshine out of the deep darkness by his Spirit, Gen. 1:2, by thesame Spirit he made the light of the knowledge of life shine intheir dark hearts. And there it is also that the work of convic-tion is wrought by the same Spirit. He that perfects the goodwork in the heart, the same is he that begins it there. Thisbeginning is by reproving and convincing of sin so that mancan turn his heart from it unto God, and unto an obedience tothe righteousness which God makes manifest.

Now, he that does not meet with the Spirit in the begin-ning of his work, or slinks back, and does not go on with him,but rather smothers his reproofs, will never meet with him inthe end. And then it will be too late for him to blame that

1 Penington and his contemporaries understood the conscience to be thedeeper faculty of knowledge in the soul that can either agree with ordisagree with the mind. It is important to note that both the mind andthe conscience of the unbeliever are naturally defiled. Paul writes, Titus1:15 “To the pure, all things are pure; but to those who are defiled andunbelieving, nothing is pure, but both their mind and their conscienceare defiled.” Therefore it is not the conscience itself that is, or thatpossesses, divine light (as many falsely assume). Rather, it is Christ theLight in the conscience that brings man to the knowledge of the truthand, when obeyed, to the transformation of the soul.

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religion wherein there was only a dead form, and not theliving power of God. He that will come to life eternal must betranslated out of his dead understanding, and all his deadways and worships, into a living seed, and remain in thatseed. Then he shall know life indeed, and the true food ofthat life, and the true worship and service out from that life,and the reward belonging to all.

8. That this light which convinces of sin, shines in everyconscience.

"He has showed you, O man, what is good." Micah 6:8."The life," which was in Christ, was "the light of men." John1:4. Christ is "the light of the world." John 8:12. God, as heloved the world, so he manifested his love to the world bysending his light into it, to “enlighten every man that comesinto the world,” John 1:9, that with the light they may see hisSon. And as many as receive him, to these he gives power tobecome the sons of God. God desires "all men to be saved,and come to the knowledge of the truth;" so he has given thatlight to all, which may lead them to the knowledge of thetruth which saves. "The grace of God, which brings salvation,has appeared unto all men." Titus 2:11.

As the enemy got possession of every man's heart byfilling it with darkness, so Christ pursues and seeks to dispos-sess the enemy by the light that he sends after him into everyman. And this is the condemnation of man: not that he lacksa light to witness against and draw him out from the enemy,but that he loves the enemy, and chooses to be one with theenemy, hating the light, and turning from it. John 3:19-20.Man hearkens to the reasonings of his mind against the light,and so smothers and chokes it. He does not turn to the lightto have all the reasonings of his mind subdued by it, andsubjected to it.

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9. The true way to life eternal is by believing in the light ofthe Spirit, which shines in the conscience.

Man is in darkness, which keeps him in death; and thereis no way to come out of the death except by coming out ofthe darkness. And there is no way to come out of the dark-ness but by following the light which exposes it, and calls outfrom it. The one that follows that light cannot remain in thedarkness, but will surely come out.

There is an evil seed in man, calling for evil; and there isa good seed calling out from the evil unto the good. Now hethat follows the good, cannot follow the evil, but departs fromit. "I am the light of the world (says Christ); he that followsme shall not walk in darkness, but shall have the light of life."John 8:12. But man's ruin is found in this; that he loves thedarkness, he loves the world, the course of the world, theworships of the world. He loves his own understanding andhis own will, and so he hates that light which crosses andcontradicts these, and which would teach him, by the denialof them, to crucify that nature from whence they spring.

It therefore comes to pass (because the love of sin isstrong, and Satan, the strong man, keeps the house) that themotions of God's Spirit are easily trampled, either by reason-ings of the understanding, or by perverseness of the will. Butif any man dare entrust himself to the motions of God'sSpirit, he would quickly find of what nature they were by thestrong opposition of the strong man against them. It isindeed a straight and narrow way into which no flesh canenter and walk. And yet it is the only way: for there is no lifein God, no peace with God, while the enemy lives in theheart. But when the light is received and turned to, then thepower begins to work, which slays the enemy in the heart;and that being done, there is no more war, but peace. Then

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the true peace, which passes understanding, fills andrefreshes the heart.

10. That believing in the light of the Spirit, which shines inthe conscience, unites the soul to God, and opens the springsof life to it.

Belief in darkness (which is unbelief towards God)disunited the soul from God, and closed up the springs of lifefrom it. Belief in the light, which is sent to lead out from thedarkness, unites again, and opens the springs again. God islight; he dwells in the light, and there enjoys the fullness oflife. He gives a measure of his own light to draw out from thedarkness; and he who believes and follows this is led by itunto God, from whom it came. Now, having come out of thedarkness unto God, the soul begins again to feel the springsof life, the fresh springs of life which are in him. He thatbelieves is come to the well of salvation, and draws livingwater out of it, and drinks of the living water continually, sothat he can thirst no more. Indeed, "out of his belly flowrivers of living water." This is the fruit of the true faith. Thisis the true way, the narrow way, (I can, in the presence of theliving God, set my seal to the truth of it) which it has pleasedGod to uncover, and make manifest again, after the long darknight of apostasy. And we come not to it by hearing orreceiving new notions or apprehensions of things, but byexperiencing that which puts an end to all creaturely notionsand apprehensions; and we grow in it by the increase of thatthing in us. That is to say, the seed to which the promise wasmade, the seed which was before Abraham, is felt and known,and his day is seen and rejoiced in. And by the light thereofthe darkness is discovered, and the kingdom of darkness isassaulted.

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Some Objections and Answers

Objection 1. This is a new way, a new light. We knew reli-gion before this came up, and we will keep to that.

Answer: It is new indeed to them who have lain long in theapostasy and set up another light. But it is not new in itself,but is the same that was in the beginning; yes, even beforethe beginning. Christ was the same yesterday, to-day, andforever; and the light that comes from him is like him, alsobeing the same yesterday, to-day, and forever. It was thesame light under the law, the same before the law, the samesince the law.

"That which was from the beginning," said the apostleJohn, "we declare unto you." 1 John 1:1. And "this is themessage which we have heard of him, and declare unto you,that God is light, and in him is no darkness at all." verse 5.And the goal of preaching this message is to draw out of thedarkness into the light; to bring men to the experiencing ofthe light of God in them, and so to union with it. God, who islight, is close to every man, who is darkness, even thoughman's senses are very thick and can hardly see or feel him. Alight from God shines in man's darkness; but man's darknessdoes not comprehend it. Therefore, this light is not new initself, but only new to the old spirit, which has long lain hidin the region of darkness and death, and has not known thelight of life.

Objection 2. That this is a natural light, or the light of oldAdam's nature and conscience.

Answer: It is in one sense a natural light; it is of the natureof him from whom it comes; the nature of God, and of his

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Christ. But it is not of the nature of corrupt Adam, whomthis light has always reproved, and against whom it stillstands a witness, condemning all corruption. Man is dark-ness; Eph 5:8 and when Christ comes to redeem him, hefinds him to be in darkness. Christ finds no light in man tohelp him uncover sin, so all the discoveries of sin that aremade in the heart are by the light of Christ, and not by anylight of man's nature. The Lord is the searcher of the heart,and he searches it with his own candle, and not with any lightleft in man's nature. Man fell into darkness, and knew notwhere he was; but the Lord comes after him with his candle,and manifests his state to him. It is the light from which manfell, and against which he sins, that alone is able to makehis disobedience manifest to him.

"We know" says the apostle, "that the law is spiritual; butI am carnal." Rom. 7:14. The law is the lowest appearance ofthe light; and yet it is spiritual, and of Christ's nature, andnot of Adam's nature. Whoever knows the nature of thatwhich manifests sin, knows it to be spiritual. It is the fallenman who calls the light darkness. Man has set up a light ofhis own; has raised up a light by his study and invention, inthe strength of the fallen wisdom. And now, setting this upfor his light, he is bound to call the true light darkness, as thePharisees did Christ.

Objection 3. That this light makes the Scriptures void anduseless.

Answer: Not so. The light came from the Spirit that gaveforth the Scriptures; it is of the same nature with the lightthat shone in them that gave forth Scriptures. It speaks thesame thing as Scriptures, it leads to the same thing, and itopens and witnesses to the words which the Scriptures speak.

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Therefore, the light brings the Scriptures (which have longbeen abused) into their true use. Indeed it puts an end to thecorrupt use of Scriptures, and to man's inventing andforming things out of them, and brings them into their trueuse and service. It takes the Scriptures out of man's hand,who has slain the life by his use of them. It puts the Scrip-tures into the hands of the Spirit, who makes the words againpure and quick and living; purging away man's defiled anddead conceivings and interpretations of them.

A man must know the Spirit, come to the Spirit, bejoined to, and be in union with the Spirit, before he can havethe true understanding of the Scriptures. The Scripturesindeed are the words of God, or various expressions of hismind. Now the man who searches these before he has theSpirit cannot know the truth, but can only guess and imagine.And it is from here that so many sects and denominations aresprung up in the world, according to the variety of theirimaginations. One sort of men cry, 'This is the way, this isthe truth, this is the church, this is the worship.' Another sortcry, 'That is not it; that is superstition and error; but this isit!' And so a third and fourth, etc. It is the same with theScriptures. One says this is the meaning; another says it isnot so, but this is the meaning. They let their own reasoningsand imaginations loose, and there is no foundation ofcertainty. But if they had waited for the Spirit to begin with,and gone on no further than he opened to them, all thesedoubts and dissensions would have been choked.

I do not altogether deny the reading of Scriptures, evenin this state of blindness and uncertainty, so long as a manread with fear and trembling: not setting up his own under-standing, or the understanding of any man; but waiting forthe Spirit, which can alone give him an understanding toreceive the true knowledge. But this I dare boldly affirm, that

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man's reading of the Scriptures in his own wisdom and self-confidence (or in confidence in what interpretations othershave given) does him no good at all, but rather much harm,tending to the building up of that which God would againdestroy.

He that begins with the Spirit of God, giving himself upto the light which comes from him, comes to true union withGod, and to the experience of the life. This one finds a truegrowth and knowledge of the Spirit of God, whereby hecomes to know and understand the Scriptures, which camefrom the same Spirit. In this way he also comes to be able tomeasure the deceit of his own spirit, which formerly led himastray, and also to see and measure the spirits of deceivers.But he that is in the deceit, in the imaginations, outside of thetrue knowledge, he cannot know the deceit of his own spirit,or the spirits of deceivers.

Objection 4. That this light teaches things contrary to theScriptures.

Answer: The light which comes from the same Spirit whichthe Scriptures came from cannot teach things contrary to theScriptures. But man, who has taken the tools of his under-standing, and formed images and likenesses out of theScriptures (I mean invented meanings and senses, andjudged these to be agreeable to the Scriptures), he will ofnecessity judge that which is contrary to his meanings ascontrary to the Scriptures. The truth, however, is one initself, and it agrees with whatsoever is true in this age, or informer ages; and differs only from that which is not true.

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Objection 5. That this sets up free-will. When persons areexhorted to embrace the light, to let in the light, then theycry out, 'Is it up to man to believe? Is it up to man to receivethe light? Does man have free-will?'

Answer: As for your speaking of free-will, you do not knowwhat you speak of. For the will, with the freedom of it, eitherstands in the image and power of him that made it, or in acontrary image and power. While it is in the image andpower of him that made it, it is free unto good, and not toevil. While it is in the image and power of him who corruptedit, it is free unto evil, and not to good. The will is not of itself,but stands in another, and is servant to that in whom itstands, and there its freedom is bound and comprehended.For there is no middle state between the two, wherein the willstands of itself, and is free to both equally. The will of man isa servant, and under the command of one of these powers. Ifit be under the command of sin, of the power of darkness, itis free from righteousness. And if it be under the commandand power of righteousness, it is free from sin. But such afree-will as men commonly speak of is mere imagination, andhas no foundation in the true state of things.

Three Things, By Way of Advice

And now you who find your hearts touched andconvinced of the truth, and find a desire kindled in you afterthe living God, and a hungering and thirsting after his right-eousness, take notice of these three things, which I have uponmy heart to say to you, by way of advice:

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1 . Know and take up your cross, the cross of Christ,the daily cross of Christ.

The cross of Christ is that which runs contrary to thenatural; and this is the power of God to deliver from thenatural. How should the earthly understanding, the earthlywill, the earthly affections, with the elementary nature (whichhave had their reign in the earth) be crucified and slain,except by the cross of Christ? The one seeking a religion toplease himself in anything, must not come here. And theone, after coming to the cross, who then seeks anythingpleasing to the earthly, will deny and turn from the cross, andso go backward and not forward. It is no wonder that there issuch an enmity in all men against the truth; for it strikes attheir life, yes, at the very root of their life.

If this were any new way or form of religion held forth,then man's understandings and affections might by degreesbe made fit for it, and find pleasure in it. But the cross is adirect death to that nature and spirit that has lived in anyform of religion, and to the whole course of that nature andspirit. Nevertheless, through this death the true life springsup, in those who receive its strokes. Therefore be willing, andlearn to die daily, bringing everything which is contrary toChrist to the cross. Deny self in everything, take up the crossin everything, follow Christ in everything. This is the way bywhich Christ himself prescribed to become his disciples: "Ifany man will come after me, let him deny himself, take up hiscross daily, and follow me." Seek not ease in the flesh, no,not in the least; but take up the cross every day, in every-thing, till the earthly be slain; until the wisdom and strengthof the flesh be wholly subdued, and then the wisdom andpower of God will become natural.

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2. Keep to the sense, feeling, and experience, and beware ofthe understanding, the imagining and conceiving mind. Themind cannot be useful to God, nor bring forth anything forGod, until it be newly cast, and newly molded.

The one seed of life lies in the invisible inner man of theheart, among multitudes of seeds of death; all of which havetheir growth up into, and strength in, the corrupted naturalpart. Therefore, this seed of life cannot shoot up into anypart of the creature without the other seeds shooting up withit, and endeavoring to choke it. Now the other seeds springup in two ways: either in a way of opposition against the trueseed, or in a way of similitude. There cannot be a goodthought, or desire, or beam of light that enters into theunderstanding or will, without multitudes of evil thoughts,evil desires, or fleshly reasonings against it, springing up withit, and striving to overcome it. But if, after such an assault,the enemy is at length overcome (by the power of Godfighting with him and vanquishing him) then he also can puton his garment of light. Then he brings in thoughts anddesires, and motions which appear to be like God's, andwhich easily pass for good, if the soul does not keep a closewatch.

Now the only way of safety is to keep out of the natural,whereof the enemy has possession, and where his strengthlies, and to keep in the sense and feeling of the invisible seed,and only to come forth with him into the natural, in thatsense and feeling. And when he comes, he will come withstrength, above the strength that the enemy has in thenatural, and by degrees conquer him. But by no means restor abide in the natural, but retire with the Lord into theresting-place. These words may be hard to you at present;but hereafter (as you come into the exercise) you will experi-ence them.

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3. Wait patiently for the Lord. Be not hasty after life andsalvation in the will of the flesh; but leave the Lord to choosehis own season for the showering down of his mercy andblessing.

The soul must know and feel that it has been an evilthing and bitter, that it has forsaken the Lord, the livingfountain of living mercies, and has sought life from vanities,and among dead idols. And all the idols must be thrownaway, and the heart washed from that nature that ran afterthem, and become a pure virgin to bear and bring forth theliving seed. Now, by faithfulness to that seed, and waiting inthat seed, in the Lord's season it shall receive the mercy andthe blessing and the inheritance which belong to that seed.The farmer does not immediately reap, but waits long, eventill the seed is grown up to maturity. Therefore lie still, andbear the indignation of the Lord against that which has trans-gressed, till he judge it, and deliver from it, and lead into theinnocency and righteousness. And think not the race long,nor the battle hard, nor be weary of the afflictions and chas-tisements in the way. Follow the Captain, the Guide, theLeader; whose light, strength, courage, and wisdom will over-come all, and bring the soul which abides in it into his ownthrone.

Now as you thus wait, taking up the cross, and keeping inthe feeling of the seed; so the corrupt natural, the mortal,wherein Satan's throne and power has been, will wither,decay, and grow weak daily. And the tender plant of God, theimmortal seed, will shoot up, and gather strength daily; andyou will come to a new will in God, and a new understandingin God. And that which is of God will manifest itself; and youwill come to know, and desire, and take delight in the thingsof God. Then the soul, which is immortal, will come to hear,and receive, and feed on the immortal word, which is the

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bread of life, and which alone is able to preserve and nourishup to eternal life. Then you will know what it is to tremble atthis word, and to have all the powers of nature melt and failbefore it. Then you will know the faith which gives thevictory, and the knowledge which lets into life, and the fearwhich keeps the heart clean, and the hope which anchors thesoul immortal in the immortal God, and the patience whichwins the crown. And so you will come to witness the severalconditions of the saints in Scripture as you grow up intothem. You will not need men to give you their meanings ofScriptures from their brain-studies and acquired arts andunderstandings; but you will know the meaning from thething itself in your own hearts. You will hear the words fromthe living voice of the Spirit that first spoke the Scriptures,who alone is able to interpret his own mind, and open thewords which he himself spoke. Then you will know and lovethe true life, and need no more exhortations to depart fromall dead, corrupted, and corrupting forms, which have foreverbeen, and will forever be, enemies to the life. And so thepeace of God, the rest of God, the true Sabbath of God, theeverlasting light and life of God, will come to be your own,and be enjoyed by you, past all doubting or disputing.

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Chapter IV

The Axe Laid to the RootOf the Old Corrupt Tree

Preface

There was a glorious day, and a bright appearance ofTruth in the times of the apostles. They had the trueComforter, who led them into all Truth, and kept them alivein Truth, and Truth alive in them. By this Spirit, they, asliving stones, were built up a spiritual house, founded uponZion, the holy mount; into Jerusalem, the holy city, which isthe church of the living God, the pillar and ground of Truth.And here they had their citizenship in heaven, with God, thejudge of all; with Christ, the Mediator; and with the spirits ofjust men and the holy angels, which always behold the face ofGod. They lived in the Spirit, they walked in the Spirit, theyprayed in the Spirit, they sung in the Spirit, they worshipedin the Spirit, and in the Truth which made them free. Theyhad God dwelling in them, and Christ walking in the midst ofthem; and, by the presence and power of his life in them,were truly dead unto sin, and alive unto God. They did notstrive against sin with man's legal spirit, but by the power ofgrace, which made them more than conquerors through himthat loved them. This was part of the glory of that early state,in the day of the sunshine of the gospel.

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But, behold! A thick night of darkness overspread thebeauty of this! Some false brethren went out from the truechurch into the world, and getting the sheep's clothing, andmaking a great outward appearance, they drew the worldafter them; yes, even some from among the true churches.(How hard was the apostle Paul obliged to plead with theCorinthians about his own apostleship and doctrine, that hemight preserve that church from the false apostles!) Andwhen they had gathered a sufficient following in the world,they gained ground against the true sheep and lambs ofChrist, fought with them, and overcame them. And whenthey had overcome those that had the living testimony ofJesus, and the true power and presence of the Spirit amongthem, then they set up their own dead form, and cried outover all the nations of the earth, saying: "Revelation hasceased! There is no looking now for such an infallible Spirit,and such immediate teachings as the Christians had in theapostles' days, who had the anointing to teach them allthings." So they pointed men to traditions, to the church, asthey called it (which title the harlot has controlled since thedays of the apostles), or to searchings of the Scripture, andreading expositions upon it, and religious works, formed bythe intellectual part in man to instruct the intellectual part.Thus, the whole course of religion, and of the knowledge ofGod, came to be outside of that Spirit and life wherein it firstcame forth (and wherein it first stood). Christianity nowconsisted in doctrines of men, and a form of worship andknowledge which the wisdom of man had constructed, in animitation of that which formerly stood in the life.

And now, men being gone from the life, from the Spiritand his immediate teachings, into an outward form of knowl-edge and worship of God in the wrong nature, antichrist hasrisen up, and the dragon sits in the temple, appearing there

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as if he were God, giving out public laws and ordinances ofworship, and requiring private duties and exercises of devo-tion. Antichrist is obeyed and bowed down to in theobservation of these things; but the true, living God is notknown, nor his secret, still voice which calls man out of thesethings heard; because of the great noise which the dragonmakes in his temple (for it is his now, he having gained it,though it was formerly God's).

Yet it pleased the Lord, throughout all the night of thisdarkness, to raise up some witnesses against the dragon andall his invented forms of worship. These witnesses, however,were hunted, persecuted, knocked down, and their testimonycried out against as error, heresy, schism, and blasphemy. Inthis way, the Roman Catholics cried out against the Protes-tants as heretics and schismatics, who were witnesses againstthem; and the Protestants cried out against the Non-conformists, Separatists, and Brownists, who were witnessesagainst them. And every sect cries out most against thosewho are led further from the darkness. The form1 always killsthe life, which stirs underneath, and which once made anappearance with some freshness. But when the life (fromwhich the form derived its seeming beauty and luster) dies,then the form soon withers and dies also: so that the livingseed being once slain, there remains nothing but the deadspirit, feeding on the dead form.

Oh hasten out of this spirit! Hasten out of Babylon! Forthis is the great error of this age: man, with an acquiredknowledge from scriptural words, without the true faith andlife, goes about trying to evaluate that life and knowledgewhich comes from true faith; and because it will not alignwith the apprehensions which he has taken into his mind, he

1 Penington often uses the word form to express any physical or outwardexpression, ceremony, structure, or system used in religion.

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The Axe Laid to the Root


condemns it. And thus, being in the earthly wisdom andobservation (to which truth was never revealed, but foreverhas been an offense) he stumbles at it, as did the Pharisees ofold.

Listen therefore to my exhortation, you who love yoursouls; come to that faith and church which is received, gath-ered, and defended by Christ, the One Horn of Salvation.Leave off your reasoning and disputing in that wisdom whichhas slain the life, and come to that wisdom which springsfrom the life. You will find more certainty and satisfaction inone touch of true life, than in all the reasonings and disputesof wise men to the world's end.

The ground wherein man's religion grows (even the mostzealous of men) is bad. It is the same ground wherein thePharisees' religion stood and grew. This ground has broughtforth such a kind of fruit; namely, a conformity to the letter ofScripture which stands in the understanding and will ofman, but it keeps far from the life, and from growing up in it.But the true religion stands in receiving a seed of life; which,by its growth, forms a vessel for itself. And all the formerpart (wherein stood sin on the one hand, or self-righteous-ness on the other), passes away.

The Faith of Man vs. the Faith Which is of God

There is a faith which is of a man's self; and there is afaith which is the gift of God. Or, there is a power ofbelieving which is found in the nature of fallen man; and apower of believing which is given from above. As there aretwo births, the first and the second, so they each have theirfaith; and each believes with his kind of faith. Both claim tolay hold of the same thing for life; and the contention about

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the inheritance will not be ended till God determines it. Cainwill sacrifice with his faith, and he believes he will beaccepted; if he had not believed so, he would not have beenso angry when he found it otherwise. And the Cainish spiritin man, the one cast out from the life of God, which has notthe eternal life of God abiding in him, is busy with the samefaith at this very day, and has the same expectation from it asCain had.

This is the root of the false religion; of the false hope; ofthe false peace; of the false joy; of the false rest; of the falsecomfort; of the false assurance; as the other is of the true. Inthe faith which is of man, and in the improvement of it,stands all the knowledge, zeal, devotion, and worship of theworld in general, and of the worldly part in every man inparticular. But the true knowledge, the true zeal, the truedevotion, the true worship, stand in the faith which is givenof God, to those who are born of the immortal seed; who livein God, and in whom God lives forever.

Now it deeply concerns every man to consider fromwhich of these kinds of faith his knowledge, religion, andworship proceed, and in which of them they stand. For ifthey proceed from, and stand in, the faith which is of man,they cannot please God, nor be conducive to the salvation ofthe soul. Even though they may taste very pleasantly toman's palate now, and administer much hope and satisfac-tion to him at present, yet they will fail at the time of need.For, as Christ said concerning the righteousness of theScribes and Pharisees, so may I say concerning this faith—Except your faith exceeds that faith which is found in man'snature (and all the works thereof), it will never lead you tothe kingdom of God, nor grant you entrance into the inheri-tance of life. For he that will inherit the promise, must be theright heir. He must have the faith of Abraham, the faith of

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Isaac; which springs up from the root of life in the seed; andthis leads the seed into that spring of life (out of which it shotforth as a branch) which is the inheritance promised to theseed. And here is Christ, Alpha and Omega, in every partic-ular soul where life is begun and perfected, running its coursethrough time, and back to that which was before the begin-ning.

Therefore observe, and consider well, what this faithwhich is of man's self can do; and how far it may go in thechanging of man, and in producing a conformity to theoutward letter of Scripture. And then also consider whereman's faith is shut out, and what it cannot do, what change itcannot make, what it cannot conform to. Thus a true distinc-tion may be established in your mind, and not a foundationlaid for so great a mistake in a matter of such great impor-tance.

1. A man may believe the history of the Scriptures; yes, andall the doctrines of them, so far as he can reach them with hisunderstanding, with this faith which is of man. Reading arelation of the fall of man, of the recovery by Christ, of theway to life, etc., man's faith can believe the relation of thesethings just as well as it can believe the relation of otherthings.

2. This being believed from the relation of the history ofthese things, this faith naturally sets all the powers of man atwork (kindling the understanding, will, and affections,)towards the avoiding of misery, and the attaining of happi-ness. What would a man not do to avoid perpetual misery ofsoul and body forever, and to obtain a crown of everlastingblessedness? Such ideas stir up the affections, and set theunderstanding on work to the utmost, to gather all the rules

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of Scripture, and to practice all the duties and ordinancesmentioned therein. What can the Scriptures propose to bebelieved, that man will not believe? What can it propose to bedone, that he will not do? Must he pray? He will pray. Musthe hear? He will hear. Must he read? He will read. Must hemeditate? He will meditate. Must he deny himself, and allhis own righteousness and duties, and hope only for salvationin the merits of Christ? He will seem to do that too; and willsay, when he has done all he can, he is but an unprofitableservant. Does the Scripture say he can do nothing withoutthe Spirit? He will acknowledge that too, and hope he has theSpirit. God has promised the Spirit to them that ask it; andhe has asked long, and asks still, and therefore hopes he hasit. Thus man, by a natural faith, grows up and spreads intoa great tree, and is very confident and much pleased; notperceiving the defect in his root, and what all this growth willcome to.

3. This being done with much seriousness and vigor, therewill of necessity be a great change in man. His under-standing will be more and more enlightened; his will moreand more conformed to that to which he gives himself andbends himself with all his strength. His affections will bemore and more weaned; he will find a kind of life and growthin this (according to its kind). Let a man's heart be in anykind of study or knowledge, applying himself strictly to it,gathering understanding in his mind, and warmth in hisaffection: so it is also here.

4. Now, how easy is it for a man to mistake here, and call thisthe truth! First, he mistakes this for the true faith; and thenhe errs in applying to this all that which belongs to the truefaith. Thus entering into the spirit of error at first, he errs in

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the whole course of his religion, from the beginning to theend. He sees a change made (by this natural faith) in him;and this he accounts the true conversion and regeneration.This leads him to ask, and seek, and pray; and this heaccounts the true praying, the true seeking, the true asking.This cleanses (after its kind) his understanding, will, andaffections; and this he takes for the true sanctification. Andnow this man feels safe! He is a believer; he is a worshiper ofGod; he is a Christian; he is an observer of the commands ofChrist. When the overflowing scourge comes, it will nottouch him. All the judgments, plagues, threatenings in theScriptures, belong not to him, but to the unbelievers! But,the growth of this faith, and the spreading of it into all hisknowledge, zeal, and devotion, has not changed the nature ofit all this while. It remains the same that it was at the begin-ning, even a power of nature in the first birth. And all thesefruits are but the fruits of the first nature, which is still aliveunderneath all. And everything which stands on this falsefaith can never kill the seed out of which it grows; but ratherfeeds it more, and fattens it for the slaughter.

Thus far can man's faith go: but then there is somethingthat it is excluded from at the very first. There is somethingthat this faith cannot receive, believe, or enter into. What isthat? It is the life, the power, the inward reality. Though itmay seem to have unity with all the Scriptures according tothe letter; yet it cannot have unity with one scriptureaccording to the life: for its nature is shut out of the nature ofthe things there described.

For instance: it may have a literal knowledge of Christ,according as the Scripture speaks of him; of his birth,preaching, miracles, death, resurrection, ascension, interces-sion. Yes, but the actual thing spoken of it knows not. Thenature of Christ is hidden from that eye. So it may have a

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literal knowledge of the blood of Christ, and of justification;but the actual life of the blood it cannot feel; but can only talkof it, according to what it reads in the Scripture. So it mayhave a literal knowledge of sanctification; but the thing thattruly sanctifies, this it cannot receive into itself. So it is forredemption, peace, joy, hope, love, etc. It may get into theoutward part of all these; but the inward part, the life, thespirit of them, it is shut out of. It cannot touch or come near;nor can it witness that change which is felt and known here.

And here is the great contention in the world betweenthese two births: the one contending for its knowledge in theletter, and the other contending for its knowledge in the life.The one sets up its faith from the natural part, calling it spiri-tual; and the other, which has felt the judgment of God uponman's faith (and thereby come to know the difference), setsup the faith of the true heir: which faith has a differentsource, and a different growth from the other. The faith thatis from God will be welcomed into the land and kingdom oflife. The other will be manifested to be but the birth of thebond-woman, and will be cast out with its mother to seekbread elsewhere. For the seed of the bond-woman is not toshare the inheritance with Isaac, the seed of promise.

Question: What then is that faith which is a gift of God? Andhow is it distinct from the faith which is of man?

Answer: It is that power of believing which springs out ofthe Seed of eternal life; and leavens the heart, not withnotions of knowledge, but with the powers of life. Incontrast, the faith which is of man is drawn out of man'snature, by considerations which affect the natural part, and itis kept alive by natural exercises of reading, hearing, praying,studying, meditating, etc. But the faith which is from God

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springs out of a seed of life given, and it grows up in the lifeof that seed, and feeds on nothing but the flesh and blood ofChrist. This faith, at its first entrance, strikes that part deadin which the other faith did grow, and by its growth perfectsthat death, and raises up a life which is of another naturethan ever entered into the heart of man to conceive. And bythe death of this part in us, we come to know and enjoy truelife. And by the life we have received, we come to see thatwhich other men call life (and which we ourselves were apt tocall life formerly) to be but death. And from this true knowl-edge, we give a true testimony to the world of what we haveseen and felt; but no man receives our testimony.

It grieves us to the heart to see men set up a perishingthing as the way to life. In tender love do we warn men of thepit into which they are generally running so fast; though menreward us with hatred for our good will, and become ourbitter enemies because we tell them the truth.

Now be not rough and angry; but meekly read thefollowing parable aright, and it will open up into life. Theparable is just this: That which sold the birthright, seeksafter the birthright with tears and great pains; but will neverrecover it. But there is that which lies dead, which has thepromise, which does not stir till he is raised by the power ofthe Father's life, and then he wrestles with the Father,prevails, and gets the blessing from him. Therefore, knowthe part in you that rises up first, and is so busy in willing andrunning, and makes such a noise about duties, and ordi-nances, and keeps down the life which it has slain. Know alsothat seed of life which is the heir, which lies underneath allthis, and must remain slain while this first part lives. But ifever you hear the voice of the Son of God, this seed will live,and the other die. And happy forever will he be who knowsthis! But misery will be his portion, who cannot witness a

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thorough transformation by the almighty power of the livingGod, but has only painted the old nature and sepulcher.Misery will be the inheritance of those who never knew theold vessel broken, and a new one formed, which alone is ableto receive and retain the new wine of the kingdom. For theother vessel, like the Pharisees, can only receive words aboutthe kingdom written in the letter.

Some Assertions — Concerning Faith, Its Nature,Rise, and Its Receiving of Christ.

Assertion I

That the true faith (the faith of the gospel, the faith of theelect, the faith which saves the sinner from sin, and makeshim more than a conqueror over sin and the powers of dark-ness) is a belief in the nature of God, which gives entranceinto, fixes in, and causes an abiding in that nature.

Unbelief enters into death, and abides in the death. Butfaith is an engrafting into the vine, a partaking of the natureof the vine, a sucking of the juice of life from the vine; whichnothing is able to do but the faith in the nature. And nothingcan believe in the nature, but that which is one with thenature. So then, faith is not a believing the history of theScripture, or a believing and applying the promises, ora believing that Christ died for sinners in general, or for mein particular; for all this may be done by the unbelievingnature (like was seen in the Jews).

Assertion II

That the true faith springs from the true knowledge ofthe nature of God in Christ. He can never believe in the

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nature of God who has not first the nature of God revealed tohim. If a man were to search the Scriptures all his days, hearall that can be said by men concerning God, Christ, faith,justification, etc., be able to dispute about them, and think hecan prove his arguments against all the world; yet, if he hasnot received the true knowledge of the nature of these things,all his professed faith in them cannot be true.

Assertion III

That the true knowledge is only to be had by the imme-diate revelation of Christ in the soul. No man knows theFather but the Son, and he to whom the Son reveals him.The dead will hear the voice of the Son of God, and they thathear will live. There is no raising of a dead soul to life but bythe immediate voice of Christ. Outward preaching, readingthe Scriptures, etc., may direct and encourage men tohearken after and wait for the voice, but it is the immediatevoice of Christ in the soul which alone can quicken the soul toGod. Until the light of life shine immediately from Christ inthe heart, the true knowledge is never given. 2 Cor. 4:6.

Therefore, they that have never heard the immediatevoice of Christ in the soul are still dead in their sins, and havenot yet received the true, living knowledge, but rather a dead,literal knowledge, which gives a false shining of things in thedead part. Indeed, the proper use of all means is to bring thesoul to the immediate voice, life, and power; and till this bedone, till the soul come to that, to hear that, to feel that, to berooted there, there is nothing done that will stand. But hethat knows God comes into the immediate presence; and hethat daily lives in God, lives in the immediate life. The truefaith leads to this, giving the soul such a touch and taste of itat first, as makes life unsatisfiable without it.

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By this Christ excluded the Jews, with all their zeal andknowledge. John 5:37-38. "You have not heard his voice atany time, nor seen his form; and you have not his wordabiding in you." There is a true hearing of the voice, seeing ofthe form, and having the word of God abiding in the heart,that keeps the soul alive, living in the life. The voice giveslife, the sight of the form daily conforms into the image,which is beheld by the eye of life; and the word abiding in theheart nourishes and feeds the living soul with the pure breadof life. But the Jews knew this not; but were exalting theirsabbaths, the law of Moses, the ordinances of Moses, thetemple of God, the instituted worship of God, and yet wereshut out of the thing itself to which these things pointed. Andin the same way, many zealous ones at this day, not havingcome to this, no more than the Jews did, but sticking in theletter of the gospel (as the Jews did in the letter of the law)stumble at the present dispensation of life, and cannot dootherwise.

Assertion IV

That Christ's immediate revelation of the nature of hisFather is unto babes. Not to the wise, not to the zealous, notto the studious, not to the devout, not to the rich in theknowledge of the Scriptures without: but to the weak, thefoolish, the poor, the lowly in heart. Man does not receivethese revelations by study, by reading, by willing, by running,but by being formed in the will of life, by being begotten ofthe will of the Father, and by coming forth in that will, lyingstill in that will, and growing up in that will. Here the childreceives the wisdom which is from above, and daily learns thecross which crucifies the other wisdom and the other will,which loves to feed on the shadowy and husky part of knowl-

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edge, without the life. Therefore, if ever you desire to receive this knowledge

from Christ, you must come to discern that eye in you whichmust be blinded, the eye to which Christ will never reveal theFather.

The true knowledge is only poured into the new vessel.It is the living soul alone that receives the living knowledge ofthe living God from Christ the life. The old nature, the oldunderstanding, is for death and destruction. The wisdom ofthe flesh, though painted to look like spiritual wisdom, is notto be spared anywhere; but that wisdom, with all its zeal andgrowth and progress in religion must perish. All men'sknowledge of the Scriptures which they have gathered in thatdead part will profit them nothing, but rather hinder them.Every building which the leprosy of sin has overspread, is tobe pulled down.

Assertion V

That this faith (which springs from the true knowl-edge) is God's gift, and is not that power of believing which isto be found in man's nature. It is of another nature, even thenature of the Giver. And when man is called to believe, he isnot called to produce that faith wherewith he believes otherthings; but to receive and exercise the gift of faith, which isfrom above. That which is to be believed in is spiritual; andthat must be spiritual which believes in it. Man, with all thepowers of his nature, is shut out. Let him believe and readand pray and hear and exercise himself in that which he callsduties and ordinances ever so much; for all these, set up inthe wrong part in man, only feed the wrong part; and this,with all its food and nourishment, falls short of the life.

Therefore the true entrance into life is to experience that

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power which slays man's natural ability and propensity tobelieve, that thereby the gift of the true faith may be received.For there is no rising up and living of the second, without thedeath of the first, with all its natural faculties and powers.

Assertion VI

That by this faith alone, which is the gift fromabove, (and not that faith which grows in the garden of theold nature, and is fed by the oldness of the letter and not bythe newness of the Spirit) is Christ received. For Christ canbe received by the faith alone that comes from him; and thatfaith which comes from him cannot do otherwise than receivehim.

Man's faith refuses him, though it receives a literalknowledge of him from what it hears from men, or reads inthe Scripture concerning him. It cannot be otherwise; forman's faith, not being of the nature of it, cannot help butrefuse it. But the faith which is given of God, which is fromabove, being of the same life and nature with Christ, cannotrefuse the spring of its own life; and so receives him immedi-ately. There is no distance of time; but just as soon as faith isreceived, Christ is received, and the soul is united to him inthe faith. As unbelief immediately shuts him out, so faith letshim in immediately, and centers the soul in him. And theimmortal soul feels the immortal virtue, and rejoices in thetrue spring of its own immortal nature.

But the faith of man never reaches this, never receivesChrist, but receives only a description of things concerninghim. And with this faith which stands in the letter,2 the faithwhich stands in the life is opposed. And here is the spirit of

2 Whenever Penington speaks of the letter he is referring to the literalwords of Scripture that testify (and can only testify) of the true spiritualsubstance. See Rom 2:29, 7:6, and 2 Cor. 3:6.

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antichrist; here is the mystery of iniquity, changing from oneform into another. For antichrist does not directly denyChrist, or deny the letter; but rather applauds Christ, andcommends the letter, but in such a way that these may feedthe faith of his own nature, and maintain a hope there. Andthus the spirit of man is at unity with what will feed his ownnature, with what interpretations his own understanding cangather out of the Scriptures. And thus can he venerateChrist, and say he hopes to be saved by him, even while thespirit of enmity against the nature of Christ lodges in hisheart. This is antichrist, wherever he is found; and this is hisfaith, and great is his knowledge, and many are his disguises.Nevertheless, the Lord is searching him out, who will striphim, and make his nakedness appear.

Assertion VII

That Christ is received as a grain of mustard seed, andthat every eye, except the eye of true faith, despises him. Heis the stone which the wisdom of the builders, in all ages, hasrejected. They look for a glorious Messiah; but they knowhim not in his humiliation, in the little seed, out of which heis to grow up into his glory. And so missing him entirely,they build up the things concerning him with only their highimaginations in the airy mind.

When God sent Christ in the flesh, there was neithermajesty nor beauty in him. Thus the Jews, whose hope andexpectation lay there, saw no beauty, no desirableness inhim. It is so even now. When God comes to offer himself tothose who claim to have their hopes in him, they see no love-liness in him, but refuse him daily. “What?” they say, “thislittle thing, small, like a grain of mustard seed, can this be theglorious Christ which the Scriptures have spoken so much of?

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Why, we know the descent of this (its father, mother, andkindred are with us), we find this in our own nature.” Thus,like the Jews of old, they make a great noise about Christ, butrefuse the thing itself, and this they do for a lack of the trueeye of faith. For if they had that eye, they would see thevirtue in the little seed, and receive him in his humiliation intheir hearts, where he knocks daily for entrance. They wouldnot be content till this grain of mustard-seed grew up into agreat and glorious tree. But for lack of this eye, they keephim out, and let in the painted3 murderer, who dwells inthem, and covers himself with a knowledge, a zeal, a faith,and hope, etc., in the old nature, in the old vessel, in the oldunderstanding. Thus they give God and Christ good words,while the evil spirit has their heart and dwells there, bringingforth his own old, evil fruit under an appearance of devotionand holiness.

Hear now, you who are wise in the letter, but strangers tothe life! There is a twofold appearance of Christ in the heart.There is an appearance of him as a servant to obey the law, tofulfill the will of the Father in that body which the Fatherprepares there for him. And there is an appearance of him inglory, to reign in the life and power of the Father. He thatknows not the first of these in his heart will never know thesecond there. And he that knows not these inwardly, willnever know any outward, visible coming to his comfort. Forif Christ should come outwardly to reign (as many expect),yet be sure he would not reign in you whose heart he has notfirst entered into and subdued to himself; which is only to bedone by his appearance there, first as a servant, then as aking.

But what state are Christians (so called) now in, who do

3 Penington and his contemporaries frequently use the word paint orpainted to refer to a false covering or an outward beautifying of some-thing that is corrupt or carnal underneath.

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not know the one in them who is able to serve God? Theseare striving and fighting in that nature where sin has thepower, and which can never overcome, being not in unionwith, but strangers to, that life and power which is theconqueror! Therefore, let all consider in the depths of theirhearts; for this is infallibly true: they that never received theseed of life in their hearts, never received Christ.

Assertion VIII

That this seed being received within, grows up into itsown form. There it grows up into the body which is to servethe Lord. Just as a seed cast into good earth, or the seed ofman or beast sown in a fitting womb, receives form andgrows into a plant, or living creature, so it is with Christ'sseed in its land.

Now, this new creature, (or the Spirit of life in this crea-ture, which is in union with it) is the Christian's rule.4 Gal.6:15-16. 1 John 2:27. Heb. 8:10, 12. Formerly, outward ruleswere given to the outward state, that is, to men under the lawwho were not brought to the life, but were exercised undershadows and representations of the life. But the Son, whodwells within, who is the substance of all, who is the life, whois one with the Father, he is not tied to any outward rule, butis to live and walk in the immediate light of the Spirit of hisown life. And he that has the Son has this rule. He that hasnot this rule has not the Son. And he that has not the Son,has not the true faith (which immediately receives him) andso is no Christian; but has stolen the name from the letter,having never received the nature from the Spirit, to whichalone the name belongs.

4 The word rule is used throughout to refer to that which governs, rules,or has authority in the life of the believer.

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Assertion IX

He that has Christ, or the seed of eternal life, which isChrist, formed in him (which seed the Spirit always dwells in,the same Spirit which gave forth the Scriptures), he alone iscapable of understanding those scriptures which that Spiritgave forth, because the Spirit leads him into the under-standing of them. But he that has not received that seedwhich is like a grain of mustard seed, and so has not Christnor his spirit (whatever he may pretend to), he, by all hisstudies, arts, languages, reading of expositors, conferences,or even experiences, can never come to the true knowledge ofthe Scriptures. For such a man lacks the true key, whichalone can open. He may have collected a great many wrongkeys, none of which can open. But he lacks the true key ofthe true knowledge, and so is shut out of it, and only let intosuch a kind of knowledge as the wrong key can open.

Assertion X

He that has received the new covenant into his heart,with the laws of the life written there by the Spirit of life, heunderstands that this living writing is his rule. The Scrip-tures testify of where the covenant and law of life is written;and if I desire to read it, there I must go. I must go to wherethe Scriptures point me. I must go to Christ the book of life,and read there with that eye which Christ gives.

The Scriptures are willing to surrender up their glory toChrist, who was before them, and is above them, and will beafter them. But there is a false spirit, which has seated itselfin a literal knowledge of the Scriptures, and has formedimages and likenesses of truth from it (everyone after theimaginations of his own heart). Now all of these images andlikenesses fall whenever Christ the life appears. But this false

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spirit claims the Scriptures in a way of deceit, just as the Jewsclaimed Moses. It is a seducing spirit which rears up build-ings and forms of knowledge from the letter of the Scriptures,and not come to feel after, unite with, and live in, Christ thelife. And unless you come to this life, your reading of theScripture is vain, and all your gathered rules of practice, andcomforts from promises, will end in vanity. There is nopossibility of knowing or receiving it, but by experiencing thetrue touch of the inward life of it. "Wisdom is justified of herchildren:" but they that are not born of her cannot justify herwomb or birth.

To the Jews, who were an outward people, there was anoutward rule given, a law of commandments, statutes, judg-ments, and ordinances, proper to that state wherein theywere. But all this was to be done away and to end in thatwhich all this represented. So that to Christians, Christ thesubstance being come, who is the end of all these shadows,the true Jew being raised up into the immediate life, nowthere is a necessity for the immediate life to be our rule. Tothem under the gospel, to them who are come to thesubstance, to them who are begotten and born in the life,there can be no other rule proportionate to their state besidesChrist the substance, Christ the life. Here he alone is thelight, the way, the truth, the rule. The Spirit is here the rule,the new creature is the rule, the new covenant the rule; allwhich are in unity together, and he that has one of them hasthem all, and he that has not them all has none of them.

Therefore, written directions taken out of the Scripturecannot be the rule to him who is the true Christian; butrather the measure of grace, the measure of the light, themeasure of the Spirit, the measure of the gift received intothe living soul from the spring of life, this alone is the rule oflife. But Christians in the degeneration have lost this, and so

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they have taken up words for a rule (which were not given forthat purpose). And so with deductions by the earthly mind,they feed the earthly part. What can be fed by men's Scrip-ture knowledge except the earthly understanding? Is not theearthly will stimulated, and are not the earthly affectionswarmed? And when (as with Cain) such fruits are offered toGod and rejected, the earthly man becomes angry, seeing thatGod has raised up Abel, the younger brother, who offers upthe Lamb to God, and serves the living God in his own livingSpirit, and with the faith which comes from him. Abel's reli-gion stands not in that part wherein all other men's religionstands, but in the death of that part; and in the raising up ofanother part, wherein life springs.

A Necessary Warning

Hear and consider: It is recorded, Rev. 22:18-19:

"If any man will add unto these things, God willadd unto him the plagues that are written in thisbook. And if any man will take away from thewords of the book of this prophecy, God will takeaway his part out of the book of life, and out ofthe holy city, and from the things which arewritten in this book."

Great are the plagues that are written in this book, eventhe pouring out of eternal wrath without mixture; tormentday and night, in the presence of the Lamb, etc. Great also isthe life and blessedness that are promised to those that fightwith and overcome the mystery of iniquity. Now, to face allthe plagues mentioned here, and to miss all the blessednesspromised, would this not be a terribly sad state? And the

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Lord says that this is what will befall the one who adds to thethings here spoken, or diminishes from the words of thisprophecy. Therefore, in the fear of the one who has spokenthis (and will surely make it good), let everyone search andconsider, who is the adder, who is the diminisher.

Now consider, is it not true that he who gives anothermeaning to any scripture besides what is the true, propermeaning thereof, this one both adds and diminishes? Hetakes away the true sense, and adds a sense that is not true.The Spirit of the Lord is the true expositor of Scriptures; henever adds nor diminishes. But man, being without thatSpirit, can only guess, imagine, study and invent a meaning,and so he is ever adding or diminishing. 'This is themeaning,' says one. 'This is the meaning,' says another. 'No,this is the meaning,” says a third and a fourth. Another thatis witty and learned declares them all to be correct. Stillanother, perhaps more witty than he, says none are correct,and invents a meaning different from them all. Does this notplainly show that he who speaks in this way lacks the Spirit ofthe Lord to open the Scripture to him and manifest the truemeaning? Is he not but working in the mystery of darkness?And yet this very person, who is working with his own darkspirit in the dark, will in words confess that there is no trueunderstanding or opening of Scripture except by the Spirit ofGod. If this be so, how will you dare set your imagination,your fancy, reason, or understanding upon this work, and sobe guessing at that which the Spirit has not opened to you?Are you not, in this way, found to be adding anddiminishing?

Now he that is the adder, he that is the diminisher, criesout against the Spirit of the Lord. He cannot possibly avoidthis in the way that he is in; for having first judged his owndarkness to be light, then, in the next place, he must neces-

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sarily judge the true light to be darkness. He that has first setup his own invented meaning of any scripture to be the truemeaning, he must of necessity oppose the true meaning, andcall it false. Thus man, having begun wrong in his knowledgeof the Scriptures, stands engaged to make use of them againstthe Lord, and against his own soul. And yet, in himself, hethinks he makes a right use of them, that he serves the Lord,and that he is not opposing his truth, but rather opposingerror and heresy. All the while, he himself is in the error, andin the heresy, and against the truth; being a stranger to thatSpirit, in whose immediate life and presence the truth grows.

Question: But how may I avoid adding to the things anddiminishing from the words of this prophecy and of otherscriptures; that I may not meet with the weight of this curse,or miss of the blessing?

Answer: 1. Wait for the key of knowledge, which is God'sfree gift. Do not go with a false key to the Scriptures ofTruth; for it will not open them. Man is too hasty to knowthe meaning of the Scriptures, and to enter into the things ofGod, and so he climbs up over the door with his own under-standing. He does not have the patience to wait to know thedoor, and to receive the key which opens and shuts the door,and so he gathers death out of words which came from life.And this I dare positively affirm, that all that have gone thisway have only a dead knowledge; and it is death in them thatfeeds upon this knowledge, and the life is not raised.

Consider now the weight of this counsel: there is noopening of the Scriptures but by the true key, nor is there anycoming to the key till the Lord is pleased to give it. What

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then is to be done, but only to wait5 (in the silence of thatpart which would be forward and running ahead) till the keybe given.

2. Do not run in your own understanding, or in your ownwill, to search out the meaning of Scripture; for in this wayyou feed with the Scripture that which it is the intent of allwords of life to destroy. But as you wait for the key at first, socontinually wait for the appearances and movings of the userof the key, and he will shut out your understanding and willcontinually, and let you into the life of both the propheciesand doctrines.

3. Do not graft any of the fruit of the tree of life upon the treeof knowledge; for it will not grow there. An appearance, or alikeness of the true fruit may grow there; but the true fruititself will not. My meaning is, do not heap up a treasury ofknowledge in the intellectual part, which is to perish. Rather,know the true treasury of all the things of life, which is in thelife itself; and in that understanding which is formed, kept,and lives in the life. Set no manna aside to feed upon in theold store-house (lest the fleshly part should be running therewhenever its fleshly appetite is kindled after food); but dailyreceive the continual bread from the hand of life.

4. There is a knowledge of things by the Spirit's opening thewords which speak of them, or by inward, immediate prophe-cies from the word of life in the heart. This is an excellentknowledge, and not to be found in the earthly part of man.

5 Penington speaks often of waiting upon the Lord. This waiting, as hedescribes elsewhere, is not a passive waiting that has referenceprimarily to the passing of time. Rather, it is an active waiting, apurposeful turning of the heart, looking unto the Lord, and abiding inthe measure of Christ's light that is currently working in the heart.

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This is very precious, and a much more full and certainknowledge than the other, having the nature and immediatepower of life in itself, and so it is perfectly able to preserve.Therefore, be not satisfied in opening of prophecies, or truemeanings of things (though this kind of knowledge is veryexcellent, and has been very rare), but wait to experience thething itself which the words speak of, and to be united by theliving Spirit to that, and then you will have a knowledge fromthe nature of the thing itself. This is more deep and inwardthan all the knowledge that can be had from wordsconcerning the thing.

5. When you feel such things, then seek their preservationin the spring of their own life. Let the root support you, andall your knowledge, with all that is freely given to you of God.When you feel yourself leavened with the life, and become abranch shot out of the life, then learn how to abide in the life,and to keep all that is given to you there. Have nothingwhich you may call your own anymore, but be lost to your-self, and found in him. Know the land of the living, whereinall the things of life live, and can live nowhere else.

Now in all this, there is stability and security. From thevery first opening of the true key, I begin to learn somethingof God; and to learn it certainly, and to feel an assurance andestablishment in it. Here I begin to grow. I grow up in thetrue learning, and in the true settlement. I take none of theknowledge of the Scriptures from myself, from my ownunderstanding, from my own study and invention, or fromthe studies of other expositors, but from the divine hand.How can he twist Scripture who is kept single, and has nodesire to have anything to be the meaning of it, but only whatis the true meaning? How can he fail to understand whowaits to receive the true meaning, not to feed the lustful,

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knowing part in himself, but to feed the life with it? Andwhen the life has no use for it, he is content to have it shutup, and to be without it. I say, how is it possible for this manto twist Scriptures?

But a man that has already received or invented ameaning, this one goes to the Scripture and bends it, to makeit conform to that. And where it speaks contrary, he invents away to make it comply, and so wrests Scriptures forward andbackward, to make them speak agreeable to what he hasalready received and believed. In this way every sort ofperson, Roman Catholics and Protestants, bend the Scrip-tures to make them speak according to their opinions andpractices; not having known the true learning. These aremisled and unstable, subject to be shaken by any wind ofreason which is stronger than their own. And such a wrestingof Scripture is to their own destruction.

Question: Is not prayer a means by which one may avoidwhat is false and lay hold of the true?

Answer: True; there is a prayer which is a means, and thereis a prayer which is not a means. There is a prayer which isan ordinance, and there is a prayer which is an invention.There is a prayer which is the breath of the true child, andthere is a prayer which is the breath of the fleshly part. Thereis a prayer of the first birth, and there is a prayer of thesecond birth; both of which cry and weep to God for the samething. Now the one of these is the true means, the other not.One of them is Christ's ordinance, the other is antichrist'sordinance. Now the question is, which of these is yourprayer? Is it your own breath, or God's breath? Does it comefrom the renewing of the Spirit of life, or from your ownnatural part painted? For accordingly, it is either the true

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means, or the false means. If it be the true means, it will havethe Spirit, the life, the kingdom it prays for. If it be the falsemeans, it can never obtain it.

Catholics, they pray; Protestants, they pray; some informs, some without forms; some meditating beforehand,some not meditating. Are all these the true means; or are anyof them the true means? The birth of the true child is theonly true prayer; and he prays only in the moving and in theleading of that Spirit that begat him. And this is a prayeraccording to the will, in the life, and from the power of God.But all men's prayers, according to times they set to them-selves, or according to desires in their own minds, which theyoffer up to God with the nature and heart that sins againsthim, these are false means.

Can you pray? How did you learn to pray? Were youtaught from above? Or did you gain the skill and ability bythe exercise and improvement of your own natural part? Didyou begin with sighs and groans, staying there till the sameSpirit who taught you to groan, taught you also to speak?Were you ever able to distinguish the sighs and groans of theSpirit's begetting, from the sighs and groans of your ownnatural and affectionate part? And has that natural part,with all its sighings, groanings, desires, endeavors, beenthrust aside? And has the seed immortal been raised by theSpirit of eternal life, which teaches to cry and mourn, and atlength to speak, to the Father for the preservation and nour-ishment of his life? If it has been thus with you, then youhave known that prayer which is the true means. But ifotherwise, though you pray ever so long, and with ever sogreat affections, and strong desires, this is all but the falsemeans, with its false warmth from the false fire. This is butthe means which the harlot spirit (which is not in union withthe life and power, but keeps the seed in bondage) has set

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up instead of the true means. And this can never lead totruth, but keeps alive God's enemy under a pleasant covering.Neither is this the worship of the living God; but as it is fromanother spirit, so it is to another spirit.

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Chapter V

The Scattered Sheep Sought After

Preface

"My people have committed two great evils; theyhave forsaken me, the fountain of living waters,and hewed them out cisterns, broken cisterns,that cannot hold water." —Jer. 2:13

This was the complaint of the Lord concerning Israel,from the beginning to the end. The Lord delighted to beget,nourish, and bring up that people for himself; but they werealmost continually revolting from him and rebelling againsthim. He did mighty things for them, but they still forgot him.He redeemed them by his outstretched arm; he fed them, hedefended them; but they knew him not. Isaiah 1:3. Instead,they adorned themselves with the ornaments he had giventhem, and then lifted up their heel against him. Ezek. 16:7and Deut. 32:15. In plain terms, they took what knowledgethey could from him into their own vessels, and then they setit up for themselves. They lived out from themselves, withoutthe fresh flowing of life from the spring from whence theirknowledge came.

The priests did not seek the Lord, but thought they could

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handle the law and teach the knowledge of it without him;and the prophets could prophesy by another spirit. Jer. 2:8.And thus the Lord God of life lived not in them; but ratherthey lived upon those things which once came from the life.They, being separated from the spring, were dead, and nour-ished only the dead part in them, that which was estrangedfrom God. Therefore, although they professed great things,and they multiplied prayers, sacrifices, and fasts, and drewnigh to God with their lips, yet their hearts were far fromhim. They had forsaken the fountain; they drank not of thewaters of the spring, of the rock that followed them; but theydrank of the waters of their own cisterns. They set up thatknowledge of the law for their light which they had hewn outwith the tools of their own understanding, without the Spiritthat wrote it. This was Israel's error of old: they drank veryzealously of the waters of the law; but they drank it not fromthe spring, but rather out of the cisterns which they hadhewn.

And as it was then with Israel of old, so has it been withIsrael since. The Christian Israel has been always back-sliding, always forgetting the Lord. They still take what theycan from him to live of themselves, but they refuse to live byhim. They get what knowledge they can from the Scriptureswithout him; they get what they can from their exercises andexperiences, but neglect the spring of their life. And so thisIsrael also withers and dies and becomes a scorn to theheathen. For though they speak great words about their God;yet they are in many ways like the heathen. They are uncir-cumcised like them, unacquainted with the virtue and powerof life like them, always striving against sin with that whichcannot conquer sin; and so they also are slaves to their lustsand corruptions. Like the heathen, they do not know the

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truth which makes one free indeed. Alas, alas! Babylon has prevailed; her king has reigned.

Zion has been held in bonds; and that which has sprung upwith her name has been the filthy offspring of Babylon.These have brought forth sour fruit, loathsome fruit. Thefruit of Babylon is finely painted to the view of the naturaleye, but it is loathsome in its nature. This has been the stateof the apostasy since the days of the apostles, wherein thatwhich has not been of God has reigned, and that which hasbeen of God has suffered and been reproached.

The deep awareness of this has afflicted my soul from myyouth, whenever the eternal witness awakened in me, and theeternal light manifested the darkness unto me. At this time Iknew not that it was the light, but I went about seeking tomeasure its appearances in me by the words which the lightitself had formerly spoken to others.1 In this way, I set up myown understanding and comprehension as the measure,although I did not then perceive or think that I did so. There-fore, through ignorance, I continually slew the life, andsettled for such an appearance of life as my intellect couldjudge most agreeable to Scriptures.

Then such a day, or rather a night of darkness anddistress overtook me, as would make the hardest heart meltto hear the relation of. Yet the Lord was in that darkness andhe preserved me, and was forming me to himself. And thetaste I had then of him was far beyond whatever I had knownin the purest strain of my religion formerly. The Lord power-fully shut up my intellect and preserved my life from thebetrayer. Nevertheless, the thing upon which the tempterdoes his work was not perfectly destroyed in me, and the

1 He means the words of Scripture, written by prophets and apostles. Heformerly tried to measure and evaluate the appearance of God's light inhis heart according to his own understanding of their words.

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Lord allowed him to lay a snare. My feet were soon entan-gled unaware, my simplicity was betrayed, and the fleshlypart grew wise by those exercises with which the Lord hadtried me. This poisoned me and hurt me. This struck at theroot of my life, and death insensibly grew upon me. Thedevil, the envious seedsman, deceived me, opening my intel-lectual part (by the subtlety of temptation and deceit) whichthe Lord had been destroying; and he let in what the Lordhad shut out. Thus, the way of life was stopped up, and theway of death opened. This was my standing for some time,when at last the Lord drew his sword upon me and smote mein the very inmost of my soul; by which stroke my eyes cameto be opened. Then I saw the blindness of that eye which Ithought to see so far, and the narrowness of that heart andspirit which had seemed so large and vast in comprehending.And my soul bowed down to the Lord to slay this, to starvethis, to make a fool of this. Indeed, my desire was as greatafter the death of this, as after the enjoyment of life in theLord.

And now this has opened a fresh spring of sorrow in me,a mourning over the just One which has been slain by me.Oh how cruelly, how often have I murdered that which cameto give me life! How often have I sought to have my ownunderstanding, my own comprehension, my own will andaffections in religion live, and the righteous, pure, andimmortal one die! (Although I did not then call it my own, asother men do not now; but rather took it to be of God, and tobe the thing that was meant to live.) For I too was deceived,and thought the first son was to inherit the promise; notknowing him to be the bastard, but thinking him to be theright heir. And my soul is exceedingly burdened in metowards those who at this day lie under the power of the

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same deceit; who have slain the Lord of life as I did, and inwhom the contrary nature lives under a covering. Thesecannot possibly see (until the true eye be opened) that thenature which now lives in them is not the heir.

The life that was stirring at the beginning of the troubleof this nation was very precious. It did unite to God; it didunite to one another. It kindled a universal sense of thecaptivity, of the bondage, of the great oppression of Israel,and a joint cry went up to God for deliverance. And Godheard the cry, and arose to deliver, and did begin to break theyoke, both outwardly in the nation, and inwardly in people'sspirits.

But the tempter also set himself again to entangle God'sIsrael. To this end he brought forth painted images and like-nesses of that which Israel desired and was seeking after. Hebrought forth several forms of worship, with which to alluresome; several sorts of notions, with which to allure others;several fresh appearances of love and liberty, to tempt thepeople of God aside from following that Spirit which rose upto deliver. Thus the enemy comes forth and prevails. Hedivides in Jacob and scatters in Israel, drawing one part tothis form, another part toward that form; one to this notion,and another to that notion; one to this image, another to thatspiritual idol; and all away from the life, away from thepower, away from the Savior, and so the true work stops. Itstops in the nation, and it stops in people's spirits.

And now where is the people whom the Lord wasredeeming? Where is the praying people, the panting people,the mourning people, the people that would have traveledfrom sea to sea to have had the will of God revealed? Arethey not run into the earth? Is not the spirit of the earthcome over them? The inward Jew, the renewed nature is

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sunk, lost, made a prey of. The heathenish spirit has risen upand seated itself in a form of worship, or in some highnotions of knowledge, on which that spirit which knows notthe tree of life loves to feed. Some are stark dead, with nosense at all in them, but their life is quite swallowed up bydeath. Others perhaps are still pressing toward the kingdom;but in the wrong nature, in that nature which shall neverobtain it. These may meet with some enjoyments, but nottrue enjoyments from the true thing, but rather the likenesswhich the enemy has painted to deceive them with.

Now in true love my life offers this to you all, as theproper and only way of recovery and redemption: Come tothat which can judge you. "Zion is to be redeemed with judg-ment and her converts with righteousness." If Zion is to beredeemed, if the Seed will again be raised, then that spiritwhich has got up above it and keeps it down must be judgedand brought under by judgment. How was Israel of old to berecovered from her idolatries and harlotry except byacknowledging and coming to that light in the prophetswhich manifested and judged them? You also have worshipedidols. You also have played the harlot and run from the Lord,and have been inflamed with idols under every green tree.Every new thing, every fresh appearance, every lively idol,has tempted you to turn aside from the living God. Whenone way of worship has seemed dry and barren, you have leftthat. When some notions have appeared empty and shallow,you have grown weary of them. But the next new idol, underthe next green tree, has drawn you aside into the bed of forni-cation, where you have lost true fellowship with the true Godof life. You have betrayed the seed of life, which he began toquicken and raise from the dead.

Now come to that which judges the idol, the idol-maker,

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the harlot spirit, and that which tempts aside from the truehusband. Let these be cut down by the judgment, and thenthe true seed of life will spring and flourish again. There isno other way; be not deceived. Something must be awakenedin you which can judge you, and it must bring forth its judg-ment in you unto victory if life will ever rise in you and getthe dominion over death. And that spirit which now rules inyou, and keeps the life down, knows this very well and there-fore endeavors all it can to keep you from acknowledging thejudgment. Indeed, it seeks to keep the light in others fromjudging you. "Do not judge," says he; "for all judgment iscommitted to the Son." True; but should not the light of theSon judge? Shall not the light of the candle, which the Lordhas lighted in one heart, uncover and judge the darkness inanother heart? Light makes manifest, and its manifestationis its judgment. As long as it is light, wherever it shines, itcannot help but discover and judge the darkness it meetswith.

And now, you poor lost souls who feel your need of judg-ment, wait first for the rising of the Judge of Israel in yourhearts; then wait for the joining of your hearts to him; both ofwhich are to be done by his eternal light which manifests andgives his life. In the lowest shining of this light there is thejudgment, and there is the King himself. Bow down to him,kiss his feet, know the nature of the thing, and be subject toit. Worship him here in his humiliation; receive him in hisstrokes, in his smitings. Observe and turn from that thing inyourselves which smites him, and you will one day see him inhis majesty, in the power of his love, in his everlastinghealing and embrace. These are words of tender love, andthey will also be words of true life, wherever the Father'searth opens to drink them in.

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Some Propositions Concerning the Only Way of Salvation

1. That there is no way of being saved from sin and wratheternal but by Christ alone who died at Jerusalem. There isno name, virtue, life, or power under heaven given by whichlost man may be saved but his alone.

2. That there is no way of being saved by him, but throughreceiving him into the heart by a living faith, and having himformed in the heart. Christ saves not as he stands without atthe door knocking, but as he is let in. And being let in, hebrings in with him that life, power, and mercy, which breakdown the wall of partition, unite to God, and save. The Jewscould not be saved formerly by the mere belief of a Messiahto come, with the observation of all the laws and ordinancesof Moses, nor can anyone now be saved by the mere belief ofa Christ already come, with observation of all that the apos-tles commanded or practiced. Rather, a man is saved by thereceiving of him into the heart, who there works out thesalvation.

3. That there is no way of receiving Christ into the heart, andof having him formed there, except by receiving the light ofhis Spirit, in which light he is and dwells. He who keeps outthe light of his Spirit keeps out Christ. He who lets in thelight of his Spirit, lets in Christ. For the Father and the Sonare light, and are known and received only in the light; butnever outside of it.

4. That the way of receiving the light of the Spirit into theheart (and thereby uniting with the Father and the Son) is byhearkening to and receiving its convictions of sin there. The

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very first operation of the Spirit towards the man lying in sinis to convince him of that sin. The one who will not receivethe convincing light of the Spirit, in this one the work isstopped at the very beginning and Christ can never come tobe formed in him. Such a man may talk of Christ, practiceduties (pray, read, and meditate often), gather comforts fromScripture promises, run into ordinances, be exceedinglyzealous and affectionate in all of these, and yet perish in theend. Yes, the devil will let him alone (if not help him) in all ofthis, knowing that he has him the surer thereby.

Objection: But I may be deceived in hearkening to a lightwithin; for while I think that I hearken to the light of theSpirit, it may prove to be the light of a natural conscience.

Answer 1. If it be only the light of a natural conscience, andyet still draws you from sin which separates from God, andthereby prepares you for the understanding, believing, andreceiving of Christ; this is not a very bad deception.However, if it should prove to have been the light of theSpirit, and all your life you have taken it for the light of anatural conscience (and so have despised, or at leastneglected it), you will then find this to be a far worse decep-tion.

Answer 2. I can show you by express Scripture that it is thework of the Spirit to convince of sin. John 16:8. And againthat the law, which is spiritual, manifests that which iscorrupt and carnal. Rom. 7:14. But where can you show mefrom Scripture that a natural conscience can convince of sin?

Answer 3. If any man gives heed to the light in his heart, hewill find it to uncover his most inward, most secret,

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most spiritual evils, which a natural light cannot do. For thatwhich is natural cannot discover that which is spiritual.

Answer 4. The apostle says that it is grace which hasappeared to all men, which teaches not only godliness, butalso sobriety and righteousness. Tit. 2:11-12. The light of thefallen nature is darkness, and can teach nothing of God.What any man learns now of the true knowledge of God, helearns by grace, which shines in the darkness of man's natureto leaven it with the true knowledge. Even so man, beingdarkness, can by no means comprehend it, and so cannotgive it its true name. Therefore take heed, lest (through igno-rance) you blaspheme the holy light of the pure Spirit; callingthat natural (looking on it with the carnal eye) which, withthe spiritual eye, is seen to be spiritual.

Man, by nature, is dead in trespasses and sins; quitedead, and his conscience is wholly dark. That which giveshim the sense of his death and darkness must be anotherthing than his own nature, even the light of the Spirit ofChrist shining in his dark heart and conscience. It is the seedof the woman which not only destroys, but also uncovers allthe deeds of the serpent. Now this seed, this light, is one inall, though there have been various dispensations of it. Onedispensation to the heathen, in whom it springs up in hiddenmanner. Rom. 2:14. Another to the Jews, in whom it wasmore rigorously stirred up by a written law given; who bytypes and shadows, and righteous exercises according to thelaw, were to be awakened to the living principle. Micah 6:8.Another to the Christians, in whom it was brought forth inlight and life by a special dispensation of grace. But under allthese dispensations, the great majority of men have fallenshort of the glory of God and missed the substance. There-fore the Lord God is now bringing forth the substance itself,

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but under such a veil as hides it from the eye of man'swisdom. To some it seems natural; to others legal; to some itseems from the power of Satan. Thus men guess at it in thewisdom of their own comprehensions, lacking the true plumbline to measure it by.

Do not shut your eyes now, O you wise ones! But openyour hearts, and let in he who knocks there, who can and willsave you. For it is not a notion of an external Christ (togetherwith practices of self-denial and mortification) which cansave; but Christ heard knocking, and let into the heart. Onlythis will open the Scriptures aright; yes, this is the true keywhich will truly open words, things, and spirits. But he thatopens without this key is a thief and a robber, and will bemade to restore all that he has stolen in the day of God'sjudgment. Woe to him who, when he is stripped of what hehas stolen, is found naked.

The Scriptures were given forth to the people of God;part to the Jews, part to the Christians. He that is born of thelife has a right to them, and can read and understand them inthe Spirit which dwells in the life. But he that is not born ofthe Spirit is but an intruder, and only steals other men's light,and other men's conditions and experiences into his carnalunderstanding. The Scripture was not intended for this, butonly to be read and seen in that light which wrote them. Andall these carnal apprehensions of man (with all man's faith,hope, love, knowledge, exercises, prayers, tears, fasts, andother imitations), will become loss to him when God recovershis Scriptures from man's dark spirit (which has torn them,and exceedingly profaned them with his own conceivings,guessings, and imaginings), and restores them again to hispeople.

The prophets and apostles who wrote the Scriptures firsthad the life in them: and he who understands their words,

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must first have the life in him. He that understands thewords of life must first have life in himself. The life is themeasurer and discerner of the words. The words do notmeasure and discern the life. And when the Scripture isinterpreted by the life and Spirit which penned it, there isthen no more quarreling and contending about it.

Now here is the true problem: the dead spirit of manreads Scripture, and from that wisdom which is in the death(not knowing the mind of the Spirit), supplies its own mean-ings. And then, from believing and practicing the thingsthere spoken of, it gathers a hope that all shall be well at last.However, it does not feel and experience the purification, thecleansing, and the circumcision which cuts off the body of sinand death. Neither does it know the entrance into the ever-lasting kingdom, where the King of Righteousness is seen,known, and worshiped in spirit.

A Short Catechism For the Sake of the Simple-Hearted

Question: What is the estate and condition of all men bynature, as they are begotten of the seed of the evil-doer, andcome out of the loins of the first Adam?

Answer: A state of sin and darkness; a state of death andmisery; a state of enmity against God; a state accursed fromGod; exposed to his wrath and his most righteous judgments,both here and hereafter.

Question: What brought Adam to this estate? And whatkeeps the sons of Adam in it?

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Answer: Feeding on the tree of knowledge, from which mancontinues to feed to this day, though he is excluded from thetree of life.

Question: How did Adam at first, and how do men still now,feed upon the tree of knowledge?

Answer: From a lustful appetite and desire after theforbidden wisdom, sown in their hearts by the envious enemyof their souls; who is continually coiling around this tree andtempting men and women to eat of it, persuading them thatthe fruit there is good for food. Indeed the fruit is very desir-able to their eye, and promises to make them everlastinglywise, but fails to do so.

Question: What is the forbidden fruit?

Answer: It is knowledge without life. It is knowledge in theearthly part; knowledge acquired from below, not given fromabove. This promises to make men like God, and to givethem the ability of discerning and distinguishing betweengood and evil, which is God's peculiar property. Eating ofthis fruit was the ruin of Adam, the ruin of the Gentiles, theruin of the Jews, and the ruin of the Christians. All of thesehave fed on the tree of knowledge and departed from the lifein their various dispensations.

Question: How is this fruit the ruin of man?

Answer: The wisdom and knowledge gathered here and fedupon perverts him. It makes him wise in the wrong part andexalts him against the life. It dulls the true appetite andincreases the wrong appetite, leaving him with not so muchas a desire after God in truth. By this means, whatsoever was

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afterwards ordained to life, became death to man. So it was that the Gentiles refused to retain God in their

knowledge, but provoked God to cast them off and give themup to the vanity of their imaginations. Similarly the Jews,whom God had chosen, were given up to their own hearts'lust, and were rejected from being a people. And the Gentiles,whom God ingrafted into the true olive tree in the Jews'stead, they also, after the same manner, fell in their dispensa-tion. Thus each of these fell by gathering wisdom from theletter, but missing of the life in each of these dispensations.

Question: What is the food which man should feed on?

Answer: The tree of life; the word which lives and abidesforever, which is in the midst of the garden of God. This veryword was made flesh for man's weakness' sake, on whichflesh the living soul feeds, and whose blood the living spiritdrinks, and so is nourished up to eternal life.

Question: But did Adam have this food to feed on? And wasthis to be the food of the Gentiles, Jews, and Christians, intheir several dispensations?

Answer: God breathed into man the breath of life, and manbecame a living soul. Nothing less than life itself couldsatisfy his soul at first, nor can it to this day. Every word ofGod that comes fresh out of his mouth is man's food and life.God speaks often to man, showing him what is good. Butman cannot relish or feed on this, but rather desires some-thing else, through the error and alienation of his mind. Theword is not far from any man, but men's ears are generallystopped against it by the subtlety of the serpent who at firstdeceived them.

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Question: But did not the Jews seek for eternal life, inreading and studying the Scriptures under their dispensa-tion? And do not the Christians now seek for life, and to feedon life?

Answer: Yes they did and do in their own way, but theyrefuse it in God's way. Thus Adam, after he had eaten of thetree of knowledge, would have fed on the tree of life also, buthe was shut out then, and so are Christians now. And if everthey will feed on the tree of life, they must lose their knowl-edge; they must be made blind and be led to it by a way thatthey know not.

Question: This is too mysterious for me. Give me the plain,literal knowledge of the Scriptures.

Answer: Is not the spiritual substance always a mystery?2

And is not the life in the substance? The letter of any dispen-sation kills; it is the Spirit alone that gives life. A man mayread the letter of the Scriptures diligently, and gather a largeknowledge from there, and feed greedily there; but it is onlythe dead spirit which feeds in this way, but the soul under-neath remains lean, barren, hungry, and unsatisfied, which,when it awakes, it will feel.

Question: But may not the dead spirit also imagine mysteriesin everything, and feed upon his imaginations?

Answer: Yes it may; and the error here is greater than theformer. But in waiting in humility and fear to have the trueeye opened and the true mystery revealed to the humble and

2 Penington often uses the word mystery to refer to those things whichcannot be known by natural faculties, but must be revealed by the Spiritof God.

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honest heart, here there is safety. And in receiving from thedemonstration of the Spirit, outside of the wisdom of theflesh, here there is no error, but rather the true knowledge,which springs from life, and brings life.

Question: How may I come to this mystery?

Answer: There is but one key that can open it, and but onehand that can turn that key. And there is but one vessel, oneheart, one spirit, which can receive the knowledge.

Question: How may I come to that heart?

Answer: In the same way that you have been touched by theenemy, and did let him in, and did not turn him away withthe power of that life which was stronger than he; even sonow, when you are touched and drawn by your friend, andthereby find the beginning of his virtue entering into you,give up in and by that life and virtue, and wait for more. Andas you experience it calling and growing upon you, follow onin it, and it will lead you in a wonderful way out of the land ofdeath and darkness, where the soul has been a captive, intothe land of life and perfect liberty.

Question: But can I do anything toward my own salvation?

Answer: Of yourself you cannot; but in the power of himthat works in you both to will and to do, you may do a little atfirst. And as that power grows in you, you will be able to willmore, and to do more, even until nothing becomes too hardfor you. And when you have conquered all, suffered all, andperformed all, you will see, and be able to say with under-standing, that you have done nothing; but the eternal virtue,

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life, and power, has wrought everything in you.

Question: I perceive, by what has been said, that there is aSavior; one who has virtue, life, and power in him to save.But how may I meet with him?

Answer: Yes, he that made man pities him, and is not willingthat he should perish in the pit into which he fell, but hasappointed one to draw him out, and save him.

Question: Who is this Savior?

Answer: He is the tree of life that I have spoken of all thiswhile, whose leaves have virtue in them to heal the nations.He is the plant of righteousness, the plant of God's righthand. Have you ever known such a plant in you, plantedthere by the right hand of God? He is the resurrection andthe life, who raises the dead soul, and causes it to live. He isthe spiritual manna, upon which the living soul feeds. Yes,his flesh is food indeed, and his blood is drink indeed. Andhe that is raised up in the life feeds upon, and finds the livingvirtue in them, which satisfies and nourishes his immortalsoul.

Question: But does not this Savior have a name? What is hisname?

Answer: It would be better for you to learn his name byexperiencing his virtue and power in your heart. Yet, if youcan receive it, this is his name: the Light; the Light of theWorld. He is a light to enlighten the Gentiles, that he mayconvert and make them God's Israel, and become their glory.And according to his office, he has enlightened every man

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that comes into the world. Men, however, have neitherknown the light that comes from him, nor known him fromwhom the light comes. And so, even though the light is sonear them, they remain strangers to it, and unsaved by it.

Question: Why do you call him the light? Are there not othernames every bit as proper whereby he may also be known?

Answer: Yes, but only by receiving him as the light do wecome to know his other names. He is the life, the righteous-ness, the power, the wisdom, the peace, etc., but he is all ofthese in the light, and in the light we learn and receive themall. None of these can be known in spirit except in and by thelight.

Question: How are the other names of Christ known in andby the light?

Answer: By letting in the light (which convinces of and warsagainst sin), the life stirs and is felt. And the life leads to theexperience of the Word which was in the beginning. And inthe Word, the righteousness, the peace, the wisdom, thepower, the love are experienced; and he is made all of theseunto those who are led into and kept in the light. And whenthe powers of darkness appear with mighty dread, and whenthere is no strength to withstand them, this lifts up a stan-dard against them, and calms all the tempests, and cures allthe wounds and diseases of the soul, anointing it with theeverlasting oil. Thus I can now sensibly say, and with clearunderstanding call him my Savior, the Captain of my salva-tion, my Christ or Anointed, my Husband, my King, my Lord,and my God.

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Question: Where does this light shine?

Answer: In the darkness at first, but when it has vanquished,expelled, and dispersed the darkness, it shines out of it.

Question: What is that darkness wherein the light shines?

Answer: The darkness is man, man's heart, man'sconscience, man's spirit. This is the world of which Christ,the Sun of righteousness, is the light, in every part where hecauses the rays of his light to shine. However, in no part canthe darkness comprehend the least shining of his light.

Question: How then can the darkness ever be converted bythe light?

Answer: The darkness is not to be converted. Every man inthis state is reprobate, and the wrath abides on him. There-fore, the darkness must be rejected, along with the man inthe darkness. But the soul that is touched by the light, andmade sensible of it, follows it in the life and power which itbegets, and is drawn out of the horrible pit, and saved.

Question: How may I find the light in the midst of the dark-ness of my heart, which is so great, and this seed so small?

Answer: By its uncovering and warring against the darkness.There is something which uncovers both the open and thesecret iniquity of the corrupt heart, finding it under all itscoverings of zeal, holiness, and all appearances of humilityand self-righteousness. That which wars against the dark-ness to bring people off from all false foundations to the trueand living foundation, this is the light; and thus you may find

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it, at some time or other working in your heart.

Question: Having found the light, how may I come to experi-ence the saving virtue and power of it?

Answer: By believing in it. For the virtue and power springsup in the heart that believes in it.

Question: But how can I believe in it? Am not I dead?

Answer: There is a creating, a quickening power in the light,which begets a little life, and this can answer the voice of theliving power.

Question: If I could find such a thing begotten in me, then Imight be able to believe. But surely my dead heart never can.

Answer: Have you never experienced a true, honestbreathing towards God? Have you never found sin to be areal (not imaginary) burden? This was from life. There wassomething begotten of God in you which felt this. It wascertainly not the flesh and blood in you, but something fromabove. And if you had known the spring of its life, you wouldhave fed upon, and grown up in, the virtue and power of thespring from whence the life came.

Question: If this be true, then all men have power to believe.

Answer: In the light which shines in all, and visits all, thereis the power to believe. This power strives with the creature,and seeks to work itself into the creature; and where therehas been the least breathing after life, there has also been ataste of the power. But the great deceiver of souls lifts up

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man's mind in imaginations to look for some greater appear-ance of power, and so man often slights and overlooks theday of small things, and neglects receiving the beginnings ofGod's power. Waiting in that which is low and little in theheart, the power enters, the seed grows, the kingdom is feltand is daily more and more revealed. This is the true door;beware of seeking to climb in another way.

Question: What is it to believe in the light?

Answer: It is to receive the light's testimony concerninggood or evil, and so either to turn towards or away from it, inthe will and power which the light begets in the heart.

Question: How will this save me?

Answer: By this means: that which destroys you, and sepa-rates you from the living God, will be daily wrought out, andthe heart daily changed into the image of him who is light.And you will be brought into unity and fellowship with thelight, possessing it, and being possessed by it. This is yoursalvation.

Question: We thought salvation was a thing to be bestowedupon us hereafter, after the death of the body. But if this betrue, then salvation is experienced here.

Answer: So it is, even in all that are saved. For there is noworking out of salvation hereafter, but here it is wrought outwith fear and trembling. And the believer who is truly inunity with the life is daily changed from glory to glory, as bythe Spirit of the Lord.

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Question: Demonstrate more particularly how faith, orbelieving in the light, works out the salvation.

Answer: 1. First it causes a fear and trembling to seize uponthe sinner. The Lord God Almighty, by the rising of his lightin the heart, causes the powers of darkness to shake, theearth to tremble, the hills and mountains to melt, and thenthe plant of the Lord springs up out of the dry and barrenground, which by the dews and showers from above, thrives,grows, and spreads till it fills God's earth.

2. In this fear and trembling the work of true repentanceand conversion is begun and carried on. There is a turning ofthe soul from the darkness to the light; from the dark powerto the light power; from the spirit of deceit to the spirit oftruth; from all false appearance and imaginations about holi-ness, to that which the eternal light manifests to be truly so.This is a time of deep mourning, while the separation isworking within; while the enemy's strength is not yet brokenand subdued in the heart, and while the heart is now andthen feeling itself still longing after its old lovers.

3. In the belief of the light, and in the fear placed in theheart, there springs up a hope, a living hope, in the livingroot, which has manifested itself and begun to work. For inthe soul that is truly turning to the light, the everlasting arm,the living power is felt. And this becomes the anchor thatstays the soul in all the troubles, storms, and tempests itmeets with afterwards; which are many, yes, very many.

4. Faith, through the hope, works righteousness, andteaches the true wisdom. Now the benefit of all the formertrouble, anguish, and misery begins to be felt, and the workgoes on sweetly. All unrighteousness is in the darkness, inthe unbelief, in the false hope. Faith in the light works outthe unrighteousness, and works in the righteousness of God

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in Christ. It makes one truly wise, wise in the living power, awisdom which man cannot learn elsewhere.

5. In the righteousness, and in the true wisdom which isreceived in the light, there springs up a love, and a unity, andfellowship with God, the Father of lights, and with all who arechildren of the light. Being begotten by Christ, a unity issoon felt with God the Father, and with those who are born ofthe same womb, and partake of the same nature. And here,in this love, there is a willingness and power felt to lay downone's life even for the least truth of Christ's, or for thebrethren.

6. Belief in the light works patience, meekness, gentle-ness, tenderness, and long-suffering. It will bear anything forGod, anything for men's souls' sake. It will wait quietly andstilly for the carrying on of the work of God in its own soul,and for the manifestation of God's love and mercy to others.It will bear the reproach of sinners, seeking their good, evenwhile they are plotting, contriving, and hatching mischief.

7. It brings peace, joy, and glory. Faith in the lightbreaks down the wall of darkness, the wall of partition, thatwhich separates from the peace, that which causes anguishand trouble upon the soul, and so brings it into peace. Christis the skillful Physician; he cures the disease by removing thecause. The unskillful physicians heal deceitfully; cryingpeace, peace, when there is no peace, while that which breaksthe peace is still standing. But Christ does not do so, butrather slays the enmity in the heart by the blood of his cross,so making peace. This is true and certain peace.

Now finding the clods of earth removed, and the enemy,trodden down, the sin taken away and the life and powerpresent, the soul is brought into peace. Here is joy, unspeak-able joy! This is a joy which the world cannot see or touch,nor the powers of darkness come near to interrupt. Here is

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now no more crying out, 'O wretched man!' and 'Who shalldeliver! etc.', but a rejoicing in him who has given victory,and made the soul a conqueror; indeed, more than aconqueror. Wait to feel this, you who art now groaning andoppressed by the merciless powers of darkness.

This joy is full of glory, a glory that increases daily by thedaily sight and feeling of the living virtue and power in Christthe light. Here the soul is continually transformed andchanged, out of the corruptible into the incorruptible; out ofthe uncircumcision, the shame, the reproach, into thecircumcision, the life, the glory.

Question: Does the light do all of this?

Answer: Yes, in them that turn towards it, give up to it, andabide in it. In these it cleanses out the darkness, and dailytransforms them into the image, purity, and perfection of thelight. And this nothing can do but the light alone.

Question: What makes men generally so hostile to the light?

Answer: Their unity with the darkness. The light is anenemy to all darkness, uncovering and disturbing it.

Question: But wise men, knowing men, men who are lookedupon as having the most light, these also are enemies to thislight and speak disparagingly of it.

Answer: Was it not always this way? Did any of the rulers orwise scribes and teachers of the law believe in him formerly?Is it any wonder if such do not believe in him now?

Question: What is the reason why the wise have not, andeven now cannot, believe in the light?

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Answer: There are two great reasons for it.1. Because they cannot comprehend it. They can

comprehend a kind of knowledge which is gathered out ofbooks of nature, or out of the books of the law and prophets,or out of the books of the evangelists and apostles; but theycannot comprehend the light to which all these testify. Thereis a kind of knowledge that they can receive; but the lightthey cannot receive; for it is not comprehended by man; butrather gathers into itself, and comprehends all.

2. Because true light is an utter enemy to them. It willnot wink at the smallest of their evils, nor speak peace tothem while they remain in darkness. Their own gatheredknowledge may speak peace to them; but the light will not.In this way the Jews could speak peace to themselves withtheir temple ordinances and sacrifices; though they walked inthe stubbornness and uncircumcision of their hearts, alwaysresisting the checks and motions of the Holy Spirit there.And thus the Christians can now speak peace to themselvesfrom a belief in Christ's dying at Jerusalem, though they donot know him in them, nor receive his power in checks andreproofs for sin.

Question: But there are many professors, strict professors,who, without a doubt, have once tasted of the living virtue.What makes them now such enemies to the light?

Answer: 1. Because they are fallen from what they once had.For if they were in that living seed which once gave them atrue taste of life through the Scriptures, they could not helpbut know and acknowledge the light. For the light was thething which gave them the taste, and would have preservedthe savor had they known how to turn to it and abide in it.

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2. The light is a witness against all their knowledge, theirreligious practices, and the imitations they have gathered outfrom the Scripture. The light witnesses against what theybelieve and practice outside of the light, in their unrighteous-ness, even in that part of man which cannot know or be theworshiper. And can you blame them for turning against it,when the light is so great an enemy to them? How is itpossible that, having slain and murdered the just one inthemselves, they should acknowledge and give him his duehonor in others?

Question: But have the strict professors, who claim greatthings in honor of Christ, murdered him in themselves?

Answer: Yes, truly, just as truly as the Scribes and Phariseesand Jewish people put him to death at Jerusalem. For whatthey do to the least appearance of his light in their hearts,they do it unto him. Indeed, our Lord Christ, at this very day,is as really crucified in their spiritual Egypt and Sodom as hewas outside the gates of Jerusalem. And his righteous bloodcries just as loud against the professors of this age as ever itdid against the Jews. But men now are hardened against himby a conceited knowledge that they have gathered from theScriptures by their imaginations. And their eyes can no moresee it now than the eyes of the Jews could see it then.

Question: Surely if they knew the light to be the only livingway, they would not be such enemies to it.

Answer: Yes, I believe concerning them (as was saidconcerning the Jews) that if they knew it, they would notcrucify the Lord of glory. For I bear many of them recordthat they have a great zeal, though not according to knowl-

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edge. But at present how very sad is their state; for the god ofthe world has blinded the eye in them which alone can seethe truth.

Question: But is it not possible for men to obtain eternal lifeby reading the Scriptures, without knowing or acknowledgingthis principle of the light?

Answer: The true objective of reading the Scriptures is toturn men to the light. The Scriptures contain messagesconcerning God, concerning Christ, concerning the Spirit, thegoal of which is to turn men to the power and life which alonecan work for them and in them. 'The Word is nigh to you inyour heart, and in your mouth' says Moses to the Jews, saysPaul to the Christians. And to what end do they tell them it isthere? But that there they should wait upon it, to hear itsvoice, and to obey it.

Now mark well, even if a man could practice and performall things mentioned in the Scriptures, yet not being turnedto this light, they are not in the way of salvation. For the wayof salvation is not a peculiar path, or a course of ordinancesand duties prescribed in the Scriptures; but it is a new way, aliving way, a way that the wisest professors, by their wisdom,never knew (“I will lead them in paths they have notknown”). So that while men do not know, nor are turned to,the light and power of which the Scriptures testify, all of theirreading of the Scriptures, praying and practicing ordinancesand duties are but in vain. In the end these will prove to bebut a false covering, and not the covering of the Spirit.

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Chapter VI

Babylon the GreatThe City of Confusion Where Antichrist Reigns

BABYLON: this is the city which is built up and filledwith images and likenesses of the ways and truths of God, butis without the life and power. On her outside there is thelikeness of a church, the likeness of a ministry, the likeness ofthe ordinances, duties, and ways of holiness. On her insidethere is the likeness of good knowledge, the likeness of repen-tance and conversion, the likeness of faith, and zeal, hope,innocence, sanctification, etc. But the actual substance, thetruth, the virtue of all these things is lacking, and she is foundpersecuting the very thing that she claims to be.

This is the woman that has bewitched the whole earth formany generations, and is still changing her dresses andpaints that she might continue to bewitch the people, and sitas a queen reigning over their consciences. But blessed bethe light which is arisen to uncover her, and the power whichis able to overthrow this mighty city and all that take partwith her.

The Lord God Omnipotent reigns in Zion; and antichrist,with his city Babylon, falls. Sing praises, sing praises, O

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inhabitant of Zion, to him who subjects Babylon with all herglory under your feet.

Preface

There has been in me a zeal for God from my childhood,and a most earnest search into the Scriptures (which my souldeeply relished and my heart honored and loved, and stilldoes) for the revelation of the mind and will of God. Twothings did I earnestly search and beg for: the one was for thediscovery of the outward way of worship; the other for theinward life, virtue, and power. And I looked upon theoutward as the proper means to lead me to the inward.

At the beginning of the troubles in these nations, therewas a lively stirring in me, and a hope that God was bringingforth something. I felt this same stirring in many others, andso my heart rejoiced and my soul was refreshed. But theexpectation I found to soon collapse and wither, and I wasforced to retire and to separate myself from that where Ifound the life and power dying and decaying. In my separa-tion the Lord was with me; my soul remembers it well. Andhe had regard to the simplicity, honesty, and integrity of myheart, which he himself had kindled in me. And though I felltoo soon into a way of church-fellowship and ordinances, yethe regarded me and pitied me, and refreshed my life eventhere.

But at length the outward forms overgrew us, and thesweet and precious life in us began to die. Then the Lordfound out another way to refresh us (namely, by a sensiblerelating of our conditions, and of God's dealings with us, andworkings in us), which was very sweet and precious at first;but the enemy crept in there also. And here it was that thehand of the Lord fell upon me, striking at my very root,

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breaking my life asunder, and trampling my crown in thedust. Then I became a man of sorrows (being stripped of allmy life, faith, hope, joy, comfort, in one day) not knowingwhich way to look, nor what to desire. Sometimes there werebreathings after God stirring in me, but they were quickly cutoff. Sometimes a taste of refreshment from a scripture waspresented to me; but then it was suddenly taken away, andmy death and darkness thereby increased. Then I did wish,Oh that I might appear before his throne! For surely myconscience was clear in his sight, and I had not wickedlydeparted from my God, but was broken in pieces by his hand,even while my soul was earnestly seeking after him. Oh howmy soul did mourn, seeing how I was fit to be made a prey toevery ravenous spirit! Many did seek to devour me, but thehand of the Lord was with me, preserving me, though I knewit not. And though I was wholly broken and desolate of allthat I had called, or could call knowledge (for then I couldnot call anything either good or evil), yet the Lord, by a secretinstinct, preserved me exceedingly out of that which was evil,and kept my heart secretly panting after the fountain andwellspring of good.

At length I was captivated by the world (through deepdespair of ever meeting with God any more in this life) andbetrayed by the love of it (which at last rose up in me, andgained ground in me, by persuading me that my presentestate and condition did require the free use of the world, andthe enjoyment of all it could afford). Yet the Lord followedme, and I was often visited with secret loathings of the world,and turnings from it, and pantings after the spring of my life.But I came to dread these longings after God, for I feared themisery and unutterable anguish to which they had previouslyled me.

During this courting of the world and estrangement from

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the life, the reasoning part in me (which the Lord had beenlong battering, and had laid very low) gathered strength. Ibegan to grow wise again, or so I thought, and able to judgethe things of God, and to hope and wait for some greatappearance. But in this the enemy deeply deceived me,pleasing me with my sense of knowledge, and keeping mehereby from unity with that which alone was able to give methe sight of him, whenever he should appear. In this fleshlywisdom I judged and despised the true life in others as beingweak, low, and not able to bring them to that which I stood inneed of, and waited for. Yes, the more I considered andreasoned in my mind, and the more I conversed with them, 1

the further off still I was. Yet at length, the Lord powerfullytouched and raised up the life in me (which by all thesereasonings and consultations I had slain); and then bydegrees (waiting upon it) I saw, I felt, I tasted, I handled, theliving word.

Hereby my eyes have been opened, and I have seen thebonds whereby I had been held captive apart from the life allthese days. Indeed, many of the streets and buildings ofBabylon have my eyes beheld. Yes, I have heard the tongueof the false prophet, who speaks so much like the trueprophet that no flesh can discern or distinguish betweenthem. Yes, I have seen the dragon in the temple, beingworshiped there by even the strictest professors, as though hewere God. And now, in tenderness and in the true light oflife, from the pure movings of the eternal Spirit, I come forthto visit my poor fellow creatures and captives in Babylon.What I have seen and known I testify of for the relief ofothers, that they may escape that misery with which my poorsoul has been overwhelmed, and that they may come out of

1 He is referring to the Society of Friends, who were in scorn calledQuakers.

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that filthy, abominable city which God is making desolate. O Babylon, where the pure life, the conquering faith, the

suffering love, the purifying hope, the putting off of the bodyof sin, the putting on the living garment, is not and cannot beknown. In Babylon men are only dreaming of these things,and all the satisfaction they have is from the pleasure of theirdream. But when they awake they will find leanness, destitu-tion, and nakedness upon their souls.

A Description of Babylon For the Sake of the Daughters of Zion

Who Presently Dwell in Her Midst.

Babylon is the spiritual fabric of iniquity; the mysticalgreat city of the great king of darkness. It is built in imitationof Zion, painted just like Zion, so that it be mistaken for Zion,and be worshiped there, instead of the true, eternal God, andKing of Zion.

This is the seat of the man of sin, wherever he finds adwelling place framed in any heart, or in any society of men.Here he lodges, here he lives, here he sits as god, here hereigns, here he is worshiped, here he is exalted above all thatcan truly be called God in that heart, or in that society.

1. Babylon is called a city. This is a proper metaphor touncover the mystery of iniquity. It is just like a city, for in acity there are several streets, and in the streets, houses, andin the houses, several rooms, to which families and personsbelong. So it is here; there are many streets in this city ofBabylon, many houses in every street, many rooms in everyhouse; and the houses and rooms have their several familiesand persons belonging to them. These have their laws andgovernments, their knowledge of God and Christ, their order,

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their worship, their discipline in which they walk and bywhich they order themselves in their several services, places,offices, and employments, under the king of Babylon.

2. It is a spiritual or mystical city. It is not an outwardbuilding of earthly materials, but an inward building ofinward materials. Just the outward Zion, the outwardJerusalem, is passed away in its use and service, so too theoutward Babylon is out of date too. (You need not look veryfar for it.) And even as God has built up an inward city, aspiritual building; so has the king of darkness likewise.

3. It is a great city, a city that overspreads the earth. Asspiritual Zion was a vast city, a city that did overspread thenations (how did the faith of the gospel over-run the world inthe apostles' days!) so this city has also over-run the world.Indeed it has taken up all the territories and dominions of theother city, and now Zion has been laid in the dust, andtrodden under foot. Indeed, she has deceived the nations,having Zion's dress, Zion's shape, Zion's outward garment,but not Zion's spirit.

4. It is a city of iniquity, of hidden iniquity. That whichis hidden in this city it is not the life, it is not the righteous-ness, the holiness of the saints; but iniquity, sin,transgression of the life. Look into any of the streets ofBabylon, into any of the houses, any of the rooms, any of thechambers of darkness; there is sin there. And though it bewashed and transformed in appearance ever so oftenoutwardly, yet still it remains inwardly polluted.

In this there is a great difference between the vessels ofZion, and the vessels of Babylon. The vessels of Zion, theyare weak, earthen, foolish, contemptible to the eye of man'swisdom; but the treasure, the liquor of life within them, isprecious. The vessels of Babylon make a great show andappear very holy, very heavenly, very zealous for God andChrist, and for the setting up of his church and ordinances all

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over the world. Thus they appear without; but they aresepulchers and there is rottenness within. Under all thisthere lodges an unclean, an unsanctified heart; a heartunsubdued to the spirit and power of the gospel, even while itmakes such a great show of subjection and obedience to theletter.

5. It is the city of the king of darkness, the great king ofdarkness, the prince of the power of the air, who rules univer-sally in the darkness, even in every heart. Wherever there issin, there is Satan's throne; and there he has his laws, hisgovernment, his power, in every heart of his dominion. Andwhere there is the least subjection to him, he is still a prince,and his building is not yet there wholly thrown down; therehe is not yet dispossessed and cast out. As long as there isanything left wherein he may dwell, he knows his own, andkeeps hold of it. It is his right, and he will not lose it. All sin,all darkness, is properly his; it is his seat, and he has thegovernment there. Man is the land where these two kingsfight; and whatever is good and holy belongs to the one king,and whatever is evil and unclean belongs to the other. Thereis no communion or peace between them; but each keeps hisown, and gathers his own unto himself. And where the fighthas once begun between these two kings, there is no quiet-ness in that land till one of these be dispossessed. But thenthere is either the false peace of Babylon, most commonlyunder a form and guise of holiness; or there is the peace ofZion, in the spirit, life, and power.

6. This city was built (and is daily built) in imitation ofZion, painted to look just like Zion. The intent of its buildingwas to diminish Zion, to suppress Zion, to withdraw from thetruth by a false image, and to keep her inhabitants in peaceand satisfaction, under a belief and hope that it is the trueZion.

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city, this great city was, and is, that it might be taken forZion, and that he be worshiped there as God, and thiswithout provoking jealousy or suspicion.

The Sins of Babylon

The sins of Babylon are related to these two heads: forni-cation and abomination. She allures the spirit of man into astrange bed, and there he acts filthily and abominably withthis strange spirit. Some of her acts are more open andmanifest to all, while some are more hidden and secret, hard(indeed, utterly impossible) to be discerned, without theshining forth of the pure light of life. For the great master-piece of the harlot was to paint herself like the Lamb's wife,and so to withdraw from the true church, and set up a falsechurch.

Now the hidden sins of Babylon are the same nature asthe more open and gross sins; the great difference is theirsecrecy, their not appearing like sins, their paint, their color,whereby they are accepted as holy and good. As for instance:

There is fornication (or adultery from the life) in thefinest or purest way of worship that man can invent orimitate. Those that set up the harlot's church do not call itso, nor perhaps think it to be so. Those that set up theharlot's ministry, or ordinances, do not give them that name,but call them the ministry and ordinances of Christ: yet thisis as really and truly fornication from the life as the grossestways of heathenish worship.

If a man read the Scriptures and thrust himself into anypractices he finds there mentioned, without the raising up ofthe living thing in him, he has done this by the harlot'sadvice. In this he is committing fornication, and erring from

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the life. For the true worship lies in the spirit and in thetruth, and it is the new birth that God seeks to worship him.But the spirit of man thrusts itself into these things, and thisthe Lord abhors and rejects. The spirit of man can never becleansed in this way, nor fitted to enter into Christ's bed; butrather gets only a layer of paint from the Scriptures andenters into the painted bed and bosom of the harlot, where itremains unrenewed, unchanged, unmortified, even while itprofesses great spiritual things.

And thus the Scripture, the holy Scriptures of truth(which were given forth from the pure Spirit of life), theharlot uses to draw away from the life. And now every sortclaims their own way and worship to be the way and worshipaccording to the Scriptures. But the religion of the harlot, herworship, her profession, her practices, do not reach to thepurifying of the conscience, but only to paint over the oldsepulcher, where rottenness lodges within. The heart wasnever thoroughly circumcised or baptized; the old man wasnever put off, or the new man put on. The blood of purifying(which truly washes away the sin) was never felt in its virtueand power, but only an apprehension and talk that they arecleansed in Christ, from a notion they have stolen out of theScriptures; but not from the sensible experience of the thingin life and power in their consciences. And so the evil naturestill remains, the evil heart of unbelief is still to be found inthem, and they lack the life, power, Spirit, love, humility,meekness, patience, innocence and simplicity of the lamband dove.

Now there are several sins which the Spirit of the Lordhas charged Babylon with, and for which he will reckon withher and with all that partake of her. Some of these I willmention, such as:

1. Her deep fornications from the life, under a pretense

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of honoring and worshiping it. She speaks fair words; shecalls to have the worship of God set up, and a godly ministry,and the ordinances of God in a nation; but it is not the truething in the sight of God. This was, and this is, the very wayof antichrist's rising. He gets into the outward form, heapplauds the form; and by use of the form (which heacknowledges and commends), he eats away at the life andpower. This is the wolf in sheep's clothing, which, by this fairappearance with the sheep's wool on his back, hides hisravenous nature from the eyes of the beholders.

2. By inventing things which the Lord never com-manded, or adding to that which the Lord did command.The mind of man is very busy, and full of inventions. Andwhenever the heart is touched with devotion and zealtowards God, the inventing part exceedingly exercises itselfthis way, either in imagining and forming something that itthinks may be acceptable to God, or in adding to those thingswhich it finds commanded in Scripture. In this kind of forni-cation the Catholic Church abounds, being filled withceremonies of their own inventing, and additions to thethings mentioned in the Scriptures. But the common Protes-tants have been guilty of this as well.

3. By imitating those things which were commanded toothers. When a man finds in Scripture the things whichsome others did, or which others were commanded to do, hetakes upon himself to do the same thing before he knows theleadings of that Spirit from whom such things proceeded.Now in this he errs from the life; he goes without his guide,he does that which was a good thing in others (who were ledby the Spirit), but in him it is fornication. Such a man is athief and an intruder. He steals the outward knowledge andpractice without the inward life and power. He intrudes intowhere others have been led by the Spirit, but comes not in by

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the right door. He should have waited for the true entrance,and not run ahead by himself.

Into this kind of fornication the strictest among theProtestants have often been ensnared. These run on furtherand further to search out the purest way of worship, thenearest pattern to the primitive times. But they have appliedthemselves diligently to this not knowing the true guide, norwaiting for him to give them entrance. And now, thinkingthemselves to be in the right, they have contracted a loftyspirit, holding forth their conceptions as the only way. Theyare grown high, they are grown wise, they are become confi-dent, they know the way already, and can maintain it byundeniable arguments (as they think). So the Lord with histeachings remains at a great distance from them.

4. By continuing in practices into which they were onceled by the Spirit, without the immediate presence and life ofthe Spirit. For all true worship, the whole religion of thegospel, consists in following the Spirit, in having the Spirit doall in us and for us. Therefore, whatsoever a man does forhimself is outside of the life, and it is in the fornication. Nowthis way of fornication have men especially fallen into who,having been acquainted with true leadings and openings ofthe Spirit, have afterwards run to these for refreshment, andso by degrees forgotten the Spirit who formerly led them.

5. By speaking well of the ways of their own invention,or the ways which they have imitated without the life. Tocall these the ways of God, the true ways of life, is blasphemy."I know the blasphemy of them which say they are Jews, andare not, but a synagogue of Satan." Rev. 2:9. There were,even in the apostles' days, persons who pretended to beChristians, and pretended still to be of the church, thoughthey had lost the life; and this the Spirit of the Lord saidwas blasphemy.

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6. By committing either manifest or more refined idola-tries. "Little children," said John, "keep yourselves fromidols." 1 John 5:21. John saw anti-christianism breaking inrapidly, many antichrists being already come; and now (sayshe) keep to the anointing, and keep from idols. Withoutwatching carefully, without being mightily preserved by theanointing, he saw idolatry would even creep in upon themwho had tasted of the true power and virtue of life. But howshall they keep from idols who know not the anointing, butrather think revelation has ceased?

Idolatry is the worshiping of God without his Spirit (thisis the plain, naked truth of the thing). To invent things fromthe carnal mind, or to imitate things which others who hadthe Spirit did in the Spirit, by the command of the Spirit, thisis idolatry. An invented or imitated church, ministry, orworship, without the life, without the Spirit, these arethe work of men's hands and are idols, and all that isperformed herein is idolatry. Rev. 9:20. This is a religionwithout life, a worship without life. For the living God, theLord God of endless life and power, is alone worshiped by hisSpirit, and in the truth of that life which he begets in theheart. All other worship, however spiritual it may seem, isidolatrous.

This is a standing truth: whatever is not of the Spiritof God in religion and worship is of the spirit of antichrist.Whatever the spirit of man has invented or imitated is notthe thing itself, is not the true worship. For the true worshipis only and continually in the Spirit and never out of theSpirit. The true praying is in the Spirit; the true singing, inthe Spirit; the true preaching, in the Spirit: whatsoever is outof it is of antichrist in man. Now therefore give up all yourreligion, your knowledge, your worship, your practices, whichare outside of the Spirit. Return unto the Lord, and wait for

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his raising of that seed in you which once began to spring, butis now slain, and lies in death and captivity under all these.

Therefore, those who dwell in Babylon, put away all yourimages and likenesses of truth. Put away your false faith(which can never overcome the worldly nature and spirit inyou), and your false hope (which can never purify yourhearts), and your feigned humility, and self-willed fasts(which can never bring down the lofty, exalted nature in you),and your false love (wherewith you can never love thebrethren in the truth) and your false zeal, meekness, holi-ness, etc. For all of this springs and grows up from the wrongseed. Put away all your praying, reading, and preachingwhich you have taken up and do practice in your own wills,which will should be crucified; and with which no service,worship, or performance can be pleasing to God. Wait for theraising of the true seed of life, in the true simplicity, wherebyyou may serve God acceptably here, and be saved hereafter.And be not mockers, lest your bonds be made strong; for thedestruction is determined against you by that Spirit of lifewhose breath will waste you. All flesh is grass, and the glorythereof is as the flower of the field! Surely this people isgrass, and their zeal and profession of God is like the fadingflower.

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Chapter VII

The Holy ScripturesWhether They Be the True Rule of Faith and Life

The greatest kind of knowledge is to know things by wayof a unity with them, even by experiencing a measure of theirlife made manifest within. This we confess to be our way ofunderstanding things, and likewise of understanding theScriptures, which speak of spiritual things. Indeed, we havefound this to be a far surer kind of knowledge; namely, tounderstand the Scriptures by experiencing that of which theyspeak, and not by guessing at things, or by considering andscanning the words of Scripture with the earthly mind.

Now, concerning the holy Scriptures being a perfect rule1

of faith and life, the new covenant is the covenant of thegospel; which is a living covenant, a spiritual covenant, aninward covenant, and so the law or rule of it cannot bewritten outwardly. Read the tenor of the new covenant, Heb.8:10. "I will put my laws into their minds, and write them intheir hearts." Notice: there is a manifest difference givenbetween the new covenant and the old, namely, that the laws1 Again, the word rule is used here to refer to that which has true

authority, that which rules, governs, and orders all things in the life of abeliever.

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of the one were written outwardly, in tables of stone; the lawsof the other were to be written in the heart. The heart is thebook wherein the laws of the new covenant were promised tobe written, and there they must also be read. So then, he thatwill read and obey the laws of the covenant of life must lookfor them in that book wherein God has promised to writethem. For though in other books a man may read someoutward descriptions of the thing, yet here alone can he readthe thing itself.

"Christ is the way, the truth, and the life." What is aChristian's rule? Is not the way of God his rule? Is not God'struth his rule? And is not the truth in Jesus, and only thereto be taught and to be heard? Eph. 4:21. Is not he the king,the priest, the prophet, the sacrifice, the way to God, the lifeitself, the living path out of death; yes, all in all to the believerwhose eye is opened to behold him? The Scriptures testify ofChrist, but they are not Christ. They also testify of truth, andindeed are a true testimony, but the truth itself is in Jesus,who by his living Spirit writes it in the heart which he hasmade alive.

Therefore a Christian's life is in the Spirit: "If we live inthe Spirit, let us also walk in the Spirit." Gal. 5:25. The wholelife and course of a Christian is in the volume of that book, asthe Lord opens the pages of it in him. "The gift of God, themeasure of faith" given him by God, this is his rule; this is hisrule of knowledge, of prophesying, of obedience. Heb. 12.Rom. 1:5. 12:6. If he keeps to this, if he walks according tothe proportion of this, he does not err. But if he walk outsideof the faith, then all that he knows, all that he believes, andall that he does, is in error.

The new creature, (that which God has newly created inthe heart, which is taught by God, and in which life breathesand nothing but life breathes) this is the rule whereby man is

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to walk. The apostle expressly says so, Gal. 6:15-16. “For inChrist Jesus neither circumcision nor uncircumcision availsanything, but a new creation. And as many as walk accordingto this rule, peace and mercy be upon them, and upon theIsrael of God.”

That which is begotten by God is a son; and this son, ashe is begotten by the breath of the Spirit, is also preservedand led by the same breath. Those who are led in this wayare sons, and not any others. For it is not reading of Scrip-tures and gathering rules out from them that makes one ason, but rather the receiving of the Spirit and being led by theSpirit. Rom. 8:14-15. “For as many as are led by the Spirit ofGod, these are sons of God.” And since the whole of worshipin the gospel is in the Spirit, there is a necessity of receivingthat Spirit in the first place, and then, in this Spirit, the soullearns to know and wait for its breathings and movings, andfollows on towards the Lord in them. The Spirit will not stopbreathing upon that which he has begotten; and this breath isman's guide, man's rule, and man's way.

Now all this is most clearly manifest even from the Scrip-tures themselves, for they expressly call Christ himself theway, the truth, the rule, the faith, the grace, etc., and alsoshow the heart to be that tablet upon which God has chosento write his laws. But where do the Scriptures call themselvesa perfect rule of faith and obedience? "These are they (saysChrist) which testify of me; and yet you will not come to me,that you might have life." John 5:39-40. Life cannot bereceived from the Scriptures, but only from Christ who is thefountain and source of them. In the same way, the Scripturescannot give the true rule, but rather point to the fountain oflife where alone the rule of life can be received. The Scrip-tures cannot ingraft the soul into Christ, nor give a living ruleto him that is ingrafted. However, he that has heard the

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testimony of the Scriptures concerning Christ and has cometo him, this one can abide in him and wait on him for thewriting of the law of the spirit of life in his heart. This will behis rule to bring him out from the law of sin and death andinto the land of life.

Now consider meekly and humbly whether the Scrip-tures are the rule of the children of the new covenant. For ifthe Scripture was not intended by God for the rule, and youtake it to be the rule, then you may easily mistake the way toeternal life, and err also in your understanding and use of theScriptures, making such a use of them as they were neverintended for, and so missing of the true use and intent ofthem.

Three Arguments

The Scripture was indeed not intended, nor given forthby God, to be the rule of the children of the new covenant.Consider at present these three arguments:

1. The Scripture is an outward rule or law; but the Scrip-ture expressly says that the law of the new covenant will bean inward law. It is written in the prophets that all the chil-dren of the new covenant (or New Jerusalem) shall be taughtof the Lord, Isa. 54:13. It is the Lord who teaches theminwardly by his Spirit, and writes his law in their hearts, Jer.31:33-34. In this way the Lord took his people into covenantwith himself, and also taught them in the apostles' days. 1John 2:27. “But the anointing which you have received fromhim abides in you, and you do not need that anyone teachyou; but as the same anointing teaches you concerning allthings, and is true, and is not a lie, and just as it has taughtyou, you will abide in him.” The covenant is inward, theteacher inward, the writing inward, the law inward: and there

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it is to be read, learned, and known, where the Spirit teachesand writes it.

2. Scripture (or the writings of Moses and the prophets)was not the law of the children of the new covenant. The lawof Moses was the rule of an outward state, it was the rule ofthe outward Israel, but not the rule of the inward Israel.

Now, in Deut. 29, Moses makes a covenant with Israelby express command from God, besides the former covenantwhich he made with them at Sinai. And he says thecommandment of this covenant is not to be looked for wherethe other was written, but in another place, in a place nearerto them, even in their mouth and in their heart. There theywere to read, hear, and receive the commandment of thiscovenant. "For this commandment which I command youthis day, it is not hidden from you, neither is it far off," Deut.30:11. "It is not in heaven," ver. 12. "neither is it beyond thesea," ver. 13. "but the word is very nigh unto you, in yourmouth, and in your heart, that you may do it," ver. 14. "andthis was the way of life then." ver. 15. "See (says Moses) Ihave set before you this day life and good, and death andevil." Here your eternal happiness depends; obey this word,and live; disobey it, and die. And if they had kept to thisword, they would also have walked in obedience to thewritten law; but neglecting this word, they could never keepthe law, but rather came under the curse of it, and missed theblessings. Israel thought to please God with sacrifices, andoil, and incense, and observing new moons and sabbaths, butthe Lord still rejected them for lack of their obedience to thisword.

The prophets also guided them to this word, biddingthem "circumcise their hearts." Even after much conflictbetween the Lord and them, when the people seemed verydesirous to please the Lord with what he should require,

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whether "burnt-offerings, calves, rams, or oil," the prophetputs aside all of this and points them to the obedience of thisword as the way to please God, and as the only thing that herequired of them. "He has showed you, O man, what is good,and what the Lord requires of you, but to do justly, and tolove mercy, and to walk humbly with your God." Micah 6:8.All this is written in your heart, O man! Read there, obeythat word, this is the thing that God requires.

So too, David's law was the word written in his heart. Hesaw through the sacrifices and burnt-offerings to the inwardwriting, and this made him wiser than all his teachers, whowere busied about the outward law. The outward law was buta shadow of good things to come, and made nothing perfect.But David knew a perfect law, "The law of the Lord is perfect,converting the soul." Ps. 19:7.

3. The Scriptures of the New Testament never call them-selves the rule, but they call another thing the rule; they callthe writings of God's Spirit in the hearts of his people the lawof the new covenant, Heb. 8:10. They call Christ "the Way,the Truth, the Life." John 14:6. (The way is the rule, the truthis the rule, the life is the rule). They call the new creature therule; walking according to which the peace and mercy isreceived and enjoyed. Gal. 6:16. They refer to the Comforteras the guide into all truth, John 16:13, yes, as the compass ofall truth wherein the believer is to have his whole life andcourse. Gal. 5:25. Live in the Spirit, walk in the Spirit, followthe Spirit; keep within that compass and you cannot err.

A man may err in understanding and interpreting Scrip-ture, but he that has received the Spirit and knows the Spirit,follows the Spirit, and keeps to the Spirit, so far as he does sohe cannot possibly err. So John, writing concerning seducersand warning against them, 1 John 2:27 says, "You havereceived an anointing, which teaches you all things." Keep to

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the teachings of that in everything, and you are safe. But canwe not be deceived? No, the anointing keeps from all thedeceit in the heart, and from all the deceits of seducers. "It istruth, and no lie," ver. 27, and it leads into all truth and out ofevery lie; and this will teach you to abide in him. In whom?In the Word which was from the beginning, which isingrafted into the heart of every believer, and into which theheart of every believer is ingrafted. The Word is truly in thevine, and the sap of the vine runs through unto the believerand makes him fruitful to God. He abides in the Word whichhe has heard from the beginning, and the Word which wasfrom the beginning abides in him, ver. 24.

The Apostle Paul expressly says that the righteousness offaith comes by the hearing of this Word. He makes this sameWord the rule for the children of the new covenant now, evenas Moses said it was the commandment of God to them. Paulshows, Rom 10:6, that he indeed taught nothing but Mosesand the prophets, pointing to the very same Word andcommandment of eternal life, as Moses had done. "This is theWord of faith which we preach." The Word which Mosestaught, which he said was close to you, in the heart and in themouth (no man need ascend up to heaven, or go down to thedeep, or seek anywhere else for it), this is the very thing wepoint you to. This is the Word of faith; this is the command-ment of life. And with what zeal would Paul (if he were nowalive in the body) cry out against those who should overlookor deny this Word, but instead set up his writings, togetherwith the writings of the rest of the apostles, as the true rule!

Indeed, I could show yet further how the spirit ofprophecy, or testimony of Jesus, or the living appearance ofGod in the heart, has been a rule to the witnesses againstantichrist's deceit, all throughout the long night of apostasy,Rev. 11:3. 19:10.

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Now, consider whether the Scripture truly be your ruleor no. Do you, in singleness of heart, wait on the Lord toopen the Scriptures by his Spirit, and to keep out your carnalreason (which cannot understand them, but will always betwisting them and making them speak according to itsdesires)? Or do you search into them with that natural partwhich has forever been shut out from the right knowledge ofthem? "The natural man understands not the things of theSpirit of God." The Spirit of the Lord alone understands themeaning of his own words, and he alone gives the under-standing of them, which he gives not to the wise searcher anddisputer (nor to the prudent professor, Mat. 11:25), but to thebabe whom he begets. To these he gives the kingdom andopens the words of the Scripture concerning the kingdom."The wisdom of the flesh is enmity against God," and if thatfleshy wisdom searches into the Scriptures, it will gather onlya knowledge that is suitable to this enmity. In this way theJews were great enemies of Christ. They opposed the trueword with a fleshy knowledge they had gathered out of theScriptures that God had given to them. And this same spirithas also wound itself around the Scriptures written by theapostles. For just as this spirit fought against Christ and hisapostles using the Old Testament Scriptures (which the Spiritof Christ had formerly written), so the same spirit now fightsagainst the lambs of Christ using the New Testament Scrip-tures.

Truly the great stronghold of antichrist at this day isScripture interpreted by the fleshly wisdom. For antichristcomes not in a direct denial of Christ or the Scriptures (he istoo cunning to be found there), but he bends them aside bythe fleshly wisdom to serve the fleshly will. In this way heundermines the Spirit, and exalts the flesh with a fleshlyunderstanding and interpretation of those very Scriptures

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which were written by the Spirit against the flesh. It is bythis same error that some innocently praise those thingspracticed at the first springing up of truth, not seeing of whatnature they were, and upon what account they were done,and what of them were cast off by the same Spirit, whichbefore had led to the use of them, though Scripture expresslytestifies thereof.

Many sorts of professors claim the Scriptures to be theirrule, but which of them is taught by the Spirit to keep thecarnal part out of the Scriptures? Which of them keeps outtheir own will and understanding, receiving their knowledgeof Scriptures only from that Spirit who wrote them? Do notmen instead gather a knowledge in the flesh, and then growstrong and wise and able to dispute, and confident in theirown way, and become fierce despisers of those who cannotacknowledge their interpretation of these scriptures? Thusthe mind of God, the true meaning of the Scriptures, is nottheir rule; but an image which they have formed out of it.They have a meaning which their wit has strongly imaginedand fenced in with arguments, but the real mind and intentof the Spirit is hid from them. So by this means many bothdeceive their own souls, and help to deceive the souls ofothers, missing the plainness and simplicity of the Spirit, andgathering notions in the wisdom and subtlety of the fleshlypart, where the serpentine wisdom lodges and winds aroundthe tree of knowledge. Now what are these men really doing?Who do they really serve? And to where do they run them-selves, and lead many other poor souls whom they pretend tosave?

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Chapter VIII

The Authority and Government which ChristExcluded from His Church

Matthew 20:25-28 But Jesus called them tohimself and said, "You know that the rulers ofthe Gentiles lord it over them, and those who aregreat exercise authority over them. Yet it shallnot be so among you; but whoever desires tobecome great among you, let him be yourservant. And whoever desires to be first amongyou, let him be your slave—just as the Son ofMan did not come to be served, but to serve, andto give his life a ransom for many."

Here Christ cuts off that kind of power and authoritywhich grows up in the corrupt nature of man, which was attimes springing up even in the disciples. Here he whollyexcludes it out of the church, and says expressly he wouldhave no such thing among them; no such kind of greatness,no such kind of authority. Among the Gentiles there aregreat ones, there are princes; and these great ones, theseprinces, they lord it over the inferior ones, exercisingauthority and dominion over them; "but it shall not be soamong you."

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The Gentile-state was a shadow, even as the Jews' statewas a shadow. The one of death, the other of life; the one ofdarkness, the other of light. The one was the image of Satan,the prince of wickedness; the other of Christ, the prince ofrighteousness and peace. They were both veils, under whichthe two kingdoms were hid.

Now in the Gentile-state there were nations, princes,laws, governments, dominions, authorities, etc., but theywere all in the fall, all in darkness, all in the transgressionfrom the life of God. The whole state was corrupt, and theremust be no imitation made of it, no likeness of any such thingin the kingdom of Christ. In Christ's kingdom there is nosuch kind of law, no such kind of government, no such kindof authority, no such kind of anger towards persons thattransgress, no such kind of dealings with any. There isnothing to hurt in the mountain of God's holiness; but thereis a righteous scepter, a sweet scepter, a spiritual scepter,which reaches the spirit of man in the power of life, buttouches not the outward man.

Two things are here excluded by Christ, and from thesetwo arise all kinds of mischief in the church (all the tyrannyand oppression of men's consciences, and of their persons,estates, and liberties, for conscience' sake): first, personalgreatness; secondly, the exercising of dominion and authorityby those desiring to be great in this way.

Such a kind of greatness as is in the world is the destruc-tion of the life of Christ. Such a kind of dominion andauthority as is among the nations is the direct overturning ofthe kingdom of Christ. It sets up another power thanChrist's, another greatness than Christ's, another kind ofauthority than Christ's; and so it eats out the virtue and life ofhis kingdom, making it just like one of the kingdoms of thisworld.

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"It shall not be so among you." This spirit must be keptout from among you; this aspiring spirit, this lofty, rulingspirit, which loves to be great, which loves to have dominion.This spirit seeks to exalt itself because of the gift it hasreceived, and desires to bring others into subjection. Thus itmust be subdued among those who are Christ's disciples, or itwill ruin all.

The Lord gives grace and knowledge, but it is never givenwith the intention that men take it upon themselves to begreat, or rule over others because of it. And he that, becauseof his gift, thinks himself fit to rule over men's consciences,and to make them bow to what he knows or thinks to betruth, will in this way lose his own life. For it is not so muchspeaking true things that does good, but speaking them outfrom what is pure, and conveying them unto what is pure, forthe life runs along from the vessel of life in one into the vesselof life in another. But the words, however true they may be,cannot convey life to another, but only as the living vesselopens in the one, and is opened in the other.

Question: But how shall this spirit be kept out, or kept down,that it may not hurt the disciple in whom it arises?

Answer: When this spirit begins to arise up in any, as soonas he perceives it, he is to fight against it in the light thatdiscovered it. He is to lay himself so much the lower, tohearken to the cross, and so to come down and subjecthimself in serving and ministering to those who are little inhis eyes. Instead of reigning over them, let him lie beneaththem. Let him watch and know the seed of life in others,even in the smallest measure, and serve it; for that is hisplace. That which would rule is to serve; that which would begreat is to be little; and the little seed is to become a nation.

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The seed which is low is to rise; and you are not to rise with itfurther than you can serve it, both in yourself and others.

Therefore if ever you are aspiring, if ever you have amind to rule, if ever you think yourself fit to teach because ofwhat you have received, sink down, lie low, take up the crossto that proud spirit, make it bend and serve! Let the life ineveryone rise over it, and trample upon it; and afterwardssomething in you may arise which is fit to teach, yes, and torule in the Lord. And so long as this has the dominion, youmay be serviceable to the Lord, and to his truth and people.But if ever the other rises up again, you must presently comedown again.

In this way, if a man be faithful to Christ, this evil,aspiring spirit, may be dealt with at its first appearance, andkept down. But if this spirit is admired and given way to,then once it is let up it will be hard bringing it down after-wards. Therefore, the disciples, or the church of Christ, areto watch over every such spirit, to beat it down, to testifyagainst it, to turn from it, to lay it flat, to put it in its properplace, which is beneath all, to serve all, and so not allow it torise. He that would be great, he that would rule, let himserve.

Christ urges this upon his disciples from his own pattern,"even as the Son of man came not to be served, but to serve”ver. 28. If any had right to be great, surely Christ. If any hada right to exercise authority, surely Christ. If any was to beadvanced because of a gift received, or because of the pres-ence of the Spirit with him, surely Christ! Yet Christ wouldnot take upon him this kind of greatness, nor did he exercisethis kind of authority; but he was a servant. He made use ofthe gift of the Spirit and the power of life received from theFather, to minister and serve. He never did lord it over theconsciences of any of his disciples, but bore with them,

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pitying them in their weaknesses. ("What, can you not watchwith me one hour? The Spirit" said he "is willing, but theflesh is weak.") He did not hold out to them whatever heknew to be truth and require them to believe it. Rather, hewas content with them in their state, and waited till theircapacities were enlarged, being satisfied with the honesty andintegrity of their hearts in their present state of weakness.Nor did Christ strive to reign over the world, or call for firefrom heaven when they would not receive him. He did notexpress indignation when they desired him to depart out oftheir city, or pray for twelve legions of angels when they cameto betray him, seeking his life. On the contrary, the life hehad received from his Father he gave up as a ransom for hisdisciples, yes, and for his enemies. Notice: Christ did notmake use of what was given him to raise himself up aboveothers, to make his word stand for a law. Rather, he waitedtill that was opened in his disciples, and in the people, whichwas able to receive his testimony. He made use of his powerof life, and the fullness of the Spirit, to enable him the moreabundantly to serve, and to wait in patience for the fulfillingof the will of the Father. And though Israel was not willing tobe gathered by him, yet was he meek, and patient, and at restin the will of him that sent him. Instead of seeking to reignover all, he served all, and gave that life (whose due it was toreign) "a ransom for many" ver. 28.

"His kingdom was not of this world," nor did he seek anygreatness or authority according to this world, neither overthe Jews, nor over the Gentiles, nor over his own disciples;but he served all, he sought the good of all. The life in him,which was to reign over all, yet here served all, suffered forall, and that was his way to his crown. And now havingfinished his course, fulfilled his service, perfected his suffer-ings, he has set down at the right hand of the majesty on

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high, where now he reigns over all, and is made a king by Godin righteousness. This is the pattern by which all his disciplesare to walk. The more life they receive, the more they are tominister, the more they are to serve. They must not lift upthemselves by their gifts. They must not lord them overothers, or hold forth their knowledge or doctrines and thinkto make others bow to these. Rather, they are to wait in theirservice till the Lord makes way into men's hearts, and plantshis truth there; and upon him they must also wait for thewatering and growth of it.

The Authority and Subjection of the Spirit

Question: But is there to be no greatness, no authorityamong the disciples of Jesus, or in the church of Christ? Iseveryone to do what he will, to be subject to his own fanciesand imaginations, to the inventions of his own corrupt heart?What a confused building will this be! Surely this will notlong remain a Zion, but soon become a Babylon, even a heapof disorder and confusion.

Answer: There is to be no greatness or authority of this kind;yet there is indeed both a greatness and authority suitable tothe state of true disciples, and to the kind of kingdom towhich they belong. There are laws, there are governments,there are governors, there is ruling, and there is subjection:but all in the Spirit, and not according to flesh. As Christ'skingdom is not of this world, so the government of his churchand people is not according to this world. Just as that whichgathers into his Spirit is spiritual, and that which is governedare the spirits of his people, so these are to be governed by hisSpirit, and spiritually, and not after a fleshly manner.

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Thus Christ himself, though he served his disciples, yethe also was their Lord and Master, and in the Spirit and lifeof the Father ruled over them. In the same way, the apostlesand other ministers of Christ had, in the Spirit, the care of thechurches and authority in the Lord. And by his Spirit theydid govern the spirits of his people. These did not governafter a fleshly manner, by their own wills. They did notprescribe to others what they must believe or practice; butrather, in the light and in the power of the Spirit, they madetheir way into everyone's conscience in the sight of God.They ministered to everyone in the Spirit according to theircapacity and growth, and waited patiently for God to conveythe food and nourishment, and to build up their spirits infaith.

"The spirit of the prophets is subject to the prophets."Here is the government, here is the law of rule and subjectionin the life. Everyone, feeling a measure of the Spirit inhimself, is thereby taught to acknowledge and be subject to agreater measure of the same Spirit in another. He that hasno measure of the Spirit of God, he is not of God, he is noneof Christ's. But he that has received a measure of the Spirit,in the same Spirit he can feel another's measure, andacknowledge it in its place and service, and know its moving,and will not quench it, but rather give way to it with joy anddelight. When the Spirit moves in anyone to speak, the sameSpirit moves in the other to be subject and give way. So aseveryone keeps to his own measure in the Spirit, here therecan be no disorder, but true subjection of every spirit. Butwherever this is lacking, it cannot be supplied or set up in thechurch by any outward rule or order; for that is fleshly, andlets in the flesh, and destroys the true order, rule, and subjec-tion of the Spirit.

The true apostles and ministers of Christ come from

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Christ with a message of life and salvation, with a testimonyconcerning the good-will of God, and his love to mankind.These point out the way from death to life, from bondage toliberty, from wrath and destruction to peace and salvation.What they have seen, what they have felt, tasted, andhandled, what they have found to redeem and deliver them,this they declare to others as they are moved, as they are sent,as they are guided and assisted.

Now that which they preach is to men's consciences inthe sight of God. They open the truth which they know; theygive their testimony in the moving, leading, and power of theSpirit, and leave it to the same Spirit to demonstrate it tomen's consciences as he pleases. The ministers are nothing,they can do nothing, they cannot convert any man to God.Nevertheless, the power that speaks by them, that samepower works in other men's consciences at its pleasure. Andhere is the beginning of the government of Christ in theheart: when his truth carries conviction with it to theconscience, and the conscience is drawn to yield itself up tohim. Then Christ lays his yoke upon it, and takes uponhimself the guiding of it. He cherishes it, he cleanses it, hecomforts it, he orders it at his pleasure; and he alonepreserves it pure, chaste, gentle, meek, and pliable to theimpressions of his Spirit. And as the conscience is kept singleand tender to Christ, so his government increases therein;but as it becomes hard, or subject to men's wills, so anotherspirit gets dominion over it.

Therefore, the great work of the minister of Christ is tokeep the conscience open to Christ, and to preserve men fromreceiving from them any truths of Christ further than whatthe Spirit has opened. They must keep men from imitatingany of their practices further than the Spirit leads, guides,and persuades them. For men are exceedingly prone to

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receive things as truths from those of whom they have a highopinion, and to imitate their practices, and thereby hurt theirown growth, and endanger their souls. For if I receive a truthbefore the Lord by his Spirit makes it manifest to me, I losemy guide, and follow only the counsel of the flesh, which isexceedingly greedy to receive truths and run into religiouspractices without the Spirit.

Therefore, the main thing in religion is to keep theconscience pure to the Lord, to know the guide, to follow theguide, to receive from him the light whereby I am to walk. Imust never take things for truths because others see them tobe truths, but rather wait till the Spirit makes them manifestto me. Nor should I run into worships, duties, performances,or practices because others are led there, but rather wait tillthe Spirit lead me there. The apostles were exceedinglytender in this point; for though they certainly and infalliblyknew what was to be believed, yet they were not lords overmen's faith, but waited till he who is Lord of the faith openedthe way into men's consciences. They did not take it uponthemselves to be able to turn the key and let truth andconviction into men's spirits, but rather directed men to himwho alone has the true key.

"Let every man," says the apostle, "be fully persuaded inhis own mind." Rom. 14:5. Take heed of receiving things toosoon; take heed of running into practices too soon; take heedof doing what you see others do. Rather wait for your ownparticular guidance, and for a full persuasion from God.Though I know something to be true, yet you must notreceive it till God make it manifest to you. Receive truth fromhis hand alone; stay till he gives it to you. Indeed, the mainmatter in religion is to prevent the wrong part, the forwardpart, the first birth, from running into duties and laying holdof promises; and also to experience the true heir born of the

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immortal seed to whom everything belongs. Having knownthe true seed, let not the other birth afterwards get up abovehim, but rather be subdued and brought into subjection.

Again, says the apostle, take heed of doing anything"doubtingly." Be not forward or hasty, but wait for theleading, wait for the manifestation of the Spirit. Be sure youreceive all that you receive in faith, and practice all that youpractice in faith; for "whatsoever is not of faith is sin." Toreceive or act apart from faith is to err from the seed of life, tolose your guide and thereby lose ground, dishonor Christ,and come under condemnation.

And so the apostle warns believers to take heed ofdrawing one another on too fast, or of judging one another insuch things as some of them might have light in, and othersnot. He that eats is not to judge him that does not eat; and hethat does not eat is not to judge he that eats. In matters ofworship, he that observed a day, and kept a sabbath, is not tojudge him that did not observe a day, nor kept a sabbath. Forin the days of the apostles, the Jews who were truly convertedwere slow to be drawn off from the observation of theirsabbath, and could hardly bear with the believing Gentileswho were never taught to keep their sabbath, but were taughtto esteem every day the same, and sanctify them to the Lord.Rom. 14:5. And those who esteemed every day the same, anddedicated them to the Lord, could hardly bear with those whoobserved a day. Now it is true that, Christ having come, weare not to set up a new type, but to enter by faith into the truerest, which is the substance of what the other days signified.But Christians are prone to strive after a wrong unity anduniformity in outward practices and observations, and tojudge one another unrighteously in these things. Now mark;it is not the different practice that breaks the peace and unity,but the judging of one another because of different practices.

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He that does not keep a particular day may unite in the sameSpirit, in the same life, in the same love with him that keeps aday. And he who keeps a day, may unite in heart and soulwith the same Spirit and life in him who does not keep a day.But the one that judges the other because of either of theseerrs from the Spirit, from the love, from the life, and sobreaks the bond of unity. And he that draws another to anypractice before the life leads him, this one does injure thesoul of that person. Verse 15. This was the apostle's rule: thateveryone perform singly unto the Lord what he did, and notfor one to meddle with the light of conscience of another(undervaluing his brother, or judging him because his lightand practices differed from his, chap. 14:10.) Everyone wasto keep close to their own measure of light, even to thatproportion of faith and knowledge which God in his mercyhad bestowed on them. And here is the true unity in theSpirit, in the inward life, and not in an outward uniformity.Such an outward conformity was not necessary in the apos-tles' days, nor is it necessary now, and the eye that seeks itoverlooks the one thing which is necessary.

If men will but keep close to God, the Lord will lead themon fast enough, and give them light fast enough; for he takescare of such things, and knows what light and what practicesare most proper for them. But when men walk on faster thanthe Lord holds forth his light to them, this overturns them,and raises up a wrong thing in them. In this way the truebirth comes to suffer, to shrink and be driven back. Oh howsweet and pleasant is it to the truly spiritual eye, to seeseveral sorts of believers, several forms of Christians in theschool of Christ! How great indeed when everyone learnstheir own lesson, performing their own peculiar service, andknowing, acknowledging, and loving one another in theirseveral places and different performances to their Master, to

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whom they are to give an account, and not quarreling withone another about their different practices! Rom. 14:4.

This is the true ground of love and unity: not that a manwalks and does just as I do, but rather that I experience thesame Spirit and life in him, and that he walks in this,according to his own measure, order, and in proper subjec-tion to it. Indeed, this is far more pleasing to me than if hewalked just as I walk. For I cannot desire that he should doso until he be particularly led there by the same Spirit whichled me. And he that knows what it is to receive any truthsfrom the Spirit, and to be led into practices by the Spirit, andhow prone the fleshly part is to run ahead, he will not bequick to press his knowledge or practices upon others.Rather, he will wait patiently till the Lord fit them forreceiving these, for fear lest they should receive and practicetoo soon, even in that part of man which cannot serve theLord. And this I can truly say concerning myself, I havenever found my spirit pressing to draw anyone either to whatI believed to be true, or to any practice or way of worship Iobserved or walked in. Rather I have desired that the powerand leadings of life might go before all men, and have beenafraid lest men should receive things from my hand and notfrom the Lord's.

The True Government of the Church

Therefore, since the true church government is in theSpirit, and over the conscience of man as in the sight of God,great care must be taken that nothing else govern except theSpirit, and that the government be extended only unto thatwhich should be governed.

First: Care must be given that nothing govern in thechurch of Christ except the Spirit of Christ. Nothing else

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much teach; nothing else exhort; nothing else admonish andreprove; nothing else cut off and cast out. Every minister inthe church is to watch over his own spirit that it does notintrude into the work of God, that it does not take upon itselfto be the teacher, the exhorter, the reprover, etc. And everymember is to wait in the measure of the Spirit which he hasreceived, to experience the movements of the Spirit in himwho teaches and governs. In this way each one is subject notto man, but to the Lord; each receives from the Lord andobeys the Lord. We are not to know any minister accordingto the flesh, but to receive and submit to what comes fromthe Spirit, in the Spirit. We are not to know Paul, or Apollos,or Cephas, but the Spirit ministering in them. Paul may err,Apollos may err, Peter may err (and did err, when hecompelled the Gentiles to live as the Jews, Gal. 2:14), andBarnabas also did err. ver. 13. But the Spirit cannot err. Hethat keeps to the measure of the Spirit in himself cannot letin error. For the least measure of the Spirit is true, and givestrue judgment. Yet he that receives ever so great a measureof the Spirit, if he does not keep low and abide therein, butrather lifts himself up above his brethren, this one may easilyerr and draw aside others into his error.

Second: Care must be taken that the conscience be kepttender, that nothing be received but according to the light inthe conscience. The conscience is the seat of faith; and if it benot kept close to the light which God shines there, faith issoon made shipwreck of. Christianity is begun in the Spirit,which keeps out the fleshly part with all its fleshly wisdomand reasonings about spiritual things. And even as thebeginning is in the anointing, so must the progress be. As theSpirit begins in the conscience, by convincing there andpersuading there, by setting up his light there and leading thesoul by that light, so that light must be continually sought

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and seen. Only as the light grows and manifests itself in theconscience does the soul either stand still or move on.

The great error of the ages of the apostasy has been to setup an outward order and uniformity, and to make men'sconsciences bend to it either by arguments of wisdom, or byforce. But the property of the true church government is toleave the conscience to its full liberty in the Lord, to preserveit single and entire for the Lord to exercise, and to seek unityin the light and in the Spirit. He that has faith, and can seebeyond another, can have it to himself, and not disturb hisbrother with it, but rather descend and walk with himaccording to his measure. Oh how sweet and lovely is it tosee brethren dwell together in unity, to see the true image ofGod raised in persons, and they knowing and loving oneanother in that image. How lovely to bear with one anotherthrough love, helping one another under their temptationsand distresses of spirit, which everyone must expect to meetwith.

If you are a Christian in deed and in truth, preserve yourconscience pure and tender towards God. Do not defile itwith religious practices, duties, ordinances, etc., into whichthe Spirit is not leading you; for all such things are idols, andwill exceedingly pollute you. And be tender also of yourbrother's conscience, and do not be an instrument to drawhim into anything where the Lord does not lead him. Rather,rejoice if you find him in simplicity of heart being dealt withof the Lord in anything; for if he abide here faithfully, hisguide will in due season appear to him and clear his waybefore him.

Oh how many have turned from the Lord and played theharlot! How many have first lost the guidance of his Spirit,and then drowned their life in religious performances! Howmany have drunk of the cup of fornication from the life at the

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hands of the fleshly wisdom! How many have filled theirspirit with New Testament idols and images! How manyhave even hardened their hearts and consciences by followingthe doctrines of men, their imaginary meaning of scriptures,and the imaginations and dreams of their own hearts! Is itnot time for men to turn back towards the Lord, to wait forthe visitation and light of his Spirit? And if ever anyone feeland enjoy the guidance of God's Spirit, their conscience mustbe kept tender to it, and ready to hear and follow his voicewho speaks in Spirit to that which is born of him. "My sheephear my voice," says Christ; they know it, and the voice of thestrange spirit they do not know so as to follow it, but turnfrom it, both in themselves and others. Wait therefore for thebirth of the Spirit, to which the Spirit is given for a guide,who infallibly guides it out of deceit.

Objection: But is not unity lovely; and does not the apostleexhort Christians to be of one mind? And would it not be asweet thing if we were all of one heart and one way?

Answer: Yes, unity is very lovely; and to be desired andwaited for as the Spirit of the Lord (which is one) leads anddraws into one. But the fleshly part (the wise reasoning partin man), by fleshly ways and means, strives to bring aboutfleshly unity; this is not lovely, nor spiritual, nor Christian.And the apostle, who exhorts Christians to one mind, yetdoes not bid them force one another into one mind, butrather walk together sweetly so far as they had attained. Andif in anything they were otherwise minded, God in his duetime would reveal more to them. Phil. 3:15-16. He that has,to him more shall be given. And the intent and work of theministry (with the several ministrations of it) is to bring intothe unity, Eph. 4:13. according as persons are able to follow.

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It is not to force all men into one practice or way. This is theway to destroy the faith and the true unity. This, at best, canintroduce but a fleshly appearance of unity, in an outwardform of worship and godliness that eats out the power.

Indeed, the way is one—Christ, the truth of God. He thatis in the faith, and in the obedience to that light which shinesfrom his Spirit into the heart of every believer, has a taste ofthe one heart and the one way. This one knows that novariety of practices (which are of God) can make a breach ofthe true unity. This is the one way: for everyone to be subjectto the light of Christ's Spirit which he has received fromChrist. And if the unity be kept in this way, it will also comeinto an outward unity at length, as the light grows ineveryone, and as everyone grows into the light. But this mustbe patiently waited for from the hand of God (who has theright way of effecting it, and who alone can do it), and notharshly and cruelly attempted by the rough hand of man.

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Chapter IX

The New Covenant of the Gospel Distinguished from

the Old Covenant of the Law

Preface

There is no way to become an heir of the kingdom of Godexcept by being begotten and born of his Spirit, which blowsupon the spirit of man, breathes life into him, and forms himin the eternal image. John 3:8. Gal. 4:19.

There is no way of having this work of God preserved inman except by turning to the Spirit who begets, standing andkeeping upright in that which is begotten, and taking heed ofthe fleshly wisdom. Man's wisdom stands near to corruptand destroy the work of God, tempting and leading asidefrom the truth itself into some image and resemblance of it.And if this wisdom prevails, there is suddenly a departingfrom the living God, and a running after the inventions of thefleshly wisdom (which appear in the likeness of the truewisdom so that they might better deceive).

Now when man is first breathed upon and begottentowards God, there is but a little life, a little simplicity, a littlelight, a little power, a little of the wisdom of the true babe.But there is also a great body of death, deceit, darkness,power, and the wisdom of the flesh still standing. All of these

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apply themselves to overturn and destroy the true work ofGod by raising up a false image of it, which is easily done.But to abide and preserve oneself in the truth is difficult, andis only maintained by that power which at first begat the life.

Now the power of God preserves the soul throughkeeping it out of the sensual and reasoning part of man(where the corrupt one has his lodging), and in that poor,low, little, child-like sensibility of the life, which the Fatherhas begotten. Here is the entrance into the truth; here is thegrowth; here is the preservation and safety. And this is whatmakes it so hard for those that are wise and strong in thereasoning and comprehending part either to enter in, or toabide and grow in the nakedness, simplicity, and seemingfolly of the truth of the gospel. Oh, what a great deal must betorn down before man can be truly reached and convinced bythe foolish and weak things which God uses to accomplish hisgreat works! 1 Cor.1:27,28. What a struggle God has withthem to batter their wisdom and bring down their under-standing; which the larger it is, the more it stands in the wayof his light. 1 Cor. 1:19. And how easily are those who havebeen convinced drawn back into their own wisdom by somesubtle device or other. How quickly they are lured away fromthe plainness and singleness of the truth into an attempt tohold it in the wisdom of the understanding part of man. 2Cor. 11:3.

In the Spirit which begets, and in the truth which isbegotten by it, there is true unity. Experiencing this in oneanother is that which unites us to one another. When anyonekeeps to this in his own person, he is kept to that whichunites, and that thing is kept alive in him which can beunited. However, departing from that, there is a departingfrom the true unity into the error and ground of division.And then, that which has erred and departed from the true

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The New Covenant of the Gospel


unity always strives to set up a false image of unity, and alsocasts blame on that which abides in the truth because itcannot thus unite. For that which abides in the Spirit, and inthat which the Spirit has begotten and formed, cannot uniteaccording to the flesh. That which has played the harlot andrun from the Spirit unto an image formed by the fleshlywisdom cannot unite according to the Spirit. Consider this,O you professors of this age! You blame us for departingfrom you; for withdrawing from unity with you. But weblame you for departing from the living seed, wherein aloneour unity with you can stand.

Oh that you could hear the Lord's voice, who cries aloudto the professors of this age to cease from man! Cease fromman in yourself, O you who have ever had any taste of thepure grace and power of God! Cease from your own under-standing, your own affections, your own zeal, your owngathered knowledge and wisdom from the Scriptures, with allthe sparks of your own kindling. Let God be all in you, andlet his eternal habitation be raised up in you and perfected,and you swallowed up and comprehended in it forever. Oh,what a work it is for God to drive man's reason and wisdomout of his temple, out of his Scriptures, out of all his holythings! He that has an ear let him hear, for the sake of hissoul's eternal peace. Alas! Alas! How many stumble at andblaspheme that which alone can save the soul!

The Jews owned the Messiah (according to the Scrip-tures, as they thought), but rejected him in the way he cameto save them. Now if Christians have gathered a kind ofknowledge from the Scriptures as the Jews did, how can theyavoid the same error; namely, of owning Christ according tothe Scriptures (as they think) but rejecting him as he comesto save them? How can they avoid rebelling against his livingministry, and the pure power and demonstration of his

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Spirit? Will his power not appear weak and low, because itdoes not appear the same as they expect, according to theirapprehensions of the Scriptures? Thus reading the Scrip-tures in another spirit and wisdom than that which wrotethem, they will necessarily conclude and gather somethingother than what is written in them, and use the letter as ameans of erring from the life.

The Sabbath of the Lord

In true love to your souls, and in the fear of the Lord, Ihave a few things to lay before you, so that the simplicity inyou may not be deceived, and that you do not err from theway of life. For, if you are searching into Scripture with thewrong eye, you will of necessity misread, misunderstand, andmis-practice; and so you will be running still further andfurther from God, even while you think you are drawingcloser to him. Be persuaded, therefore, to seriously consider(in the child-like simplicity of his begetting, where the truelife springs) the following things.

1. That the whole law of Moses (the ten commandments, aswell as the institutions about sacrifices and worship) wasadded because of transgression. Gal. 3:19.

2. That the whole law (the ten commandments, as well as thesacrifices) was representations, figures, or shadows, of some-thing relating to Christ, the seed. It was something inferiorto the promise, not making perfect, but pointing to, andmaking way for the bringing in of the better hope. Gal. 3:21.Heb. 7:19. The law of the commandments did no more makeperfect than the other shadows or sacrifices did, but with

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them a way was made for the better hope, towards which theywere to lead the disciple as schoolmaster.

3. That the whole dispensation of the law was given to theJews, and not to the Gentiles. Rom. 9:4.

4. That the duration of this dispensation of Moses' law in theletter was until Christ the seed should come and fulfill it. Gal.3:19. and 24,25 . Moses' house, with all the laws thereof, wasto prepare for Christ the seed, and to give way to him whenhe came. For when that dispensation which was described bytypes and figures is come, then the dispensation of figures isat an end. Heb. 3:5,6. Christ came to do the will, to keep andfulfill the whole law, and so to put an end to that dispensa-tion of it. Psa. 40. Rom. 10:4. And so he takes away the firstadministration of the law, which was in the letter, that hemight establish the second, which is in the Spirit. Heb. 10:9.2 Cor. 3:7-11.

This then is the truth as it is in Jesus concerning thisthing: That Christ coming in the flesh, and fulfilling all therighteousness (in the ten commandments and the sacrifices),puts an end to the former dispensation wholly; so that fromnow on, both Jews and Gentiles are to come to him, to hearhis voice; "This is my beloved Son, hear him." Moses foretoldthat when that prophet came, he was to be heard in all things,Deut. 18:15. The whole ministration of Moses was but afigure and symbol of what the Son was afterwards to fulfill inSpirit, Heb. 3:5. Moses was faithful to give the entire shadowto his house, the nation of the Jews, but Christ would befaithful to give forth the entire law and substance of life to hishouse, Heb 3:6. So that now in the gospel, Christ beingcome, the new covenant and new law in the Spirit is in effect,and not the old covenant or law in the letter. And this new

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law is more inward, more full, more close, more spiritual, andmore lasting, than the ministration of Moses' law was tothem of old time. Gal. 3:25. And it is the ministration of thislaw of the Spirit which is not to pass away from the disciplesof Christ until all be fulfilled; but is to remain a sword againstevery lust and desire of the flesh in them until they all, withthe very root of them, be thereby cut down. Mat. 3:12. Heb.4:12. Mat. 5:17,18.

Question: But what were the ten commandments a figure orshadow of?

Answer: The tablets of stone were representations or figuresof the fleshly tablets of the heart, wherein the new law of thecovenant of life is written. The writing of the law ofcommandments in the tablets of stone was a figure of thewriting of the new law by the finger of God's Spirit in theheart. The outward writing in the outward tablets was afigure of the inward writing in the inward tablets.

And when the new law is in this way received, in this waywritten, it is easily fulfilled. Whereas, the law in the letter,because of the weakness of the flesh, was very hard to befulfilled, and generally proved a handwriting of ordinancesagainst the Jews. For he that was guilty of one, was guilty ofall, and so every transgression had the force and strength ofthe whole law against him. And now, whosoever runs back tothe law of the letter, to take up any command as it was heldforth in it, so makes himself a debtor to the whole law. Andthis one will be found a breaker of the law in spirit, even onethat has more gods than the Lord, a maker of images, a takerof the name in vain, a profaner of the sabbath, etc. For hethat has not received the law of the Spirit of life in ChristJesus, knows not the Lord of life to be the only true God, but

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makes images in his mind, and takes his name in vain, notexperiencing its living power. Nor can such a one truly keephis sabbath (ceasing from sin, forbearing his own works, hisown willing and running, and entering into the rest of thegospel). For there is but one day of rest holy to the Lord, andall the sabbaths of the law were but signs of it, having but asymbolic or representative holiness. The true day of redemp-tion which the Lord has made, Psa. 118:24 (in which hisredeemed rejoice and rest in him) has the true holiness. Thiswas it which came by Christ, the other came by Moses. John1:17. Moses' house or children were to keep that natural day(that was the day for the servants, who were to be exercisedunder the shadows), but the believers are to keep this day inthe Spirit, to enter into this rest by the faith, Heb, 4. Andthey are to worship the Father in it, in the Spirit and in thetruth, on the mountain of his holiness, John 4:23, of whichthe other mountain, temple, worship, and day were but ashadow.

Now the sum or substance of this law of the Spirit mayoutwardly be signified in various short words that compre-hend the whole of it; such as love, or the fear of the Lord, orthis, "You shalt not lust," (in this way it was administered toPaul, Rom. 7) or, “You shalt keep the sabbath,” or, "Believe inthe light, follow the light." The observing of any one of thesein the Spirit is the keeping of the law, for every breach of thelaw is outside of the love, outside of the fear, a lust of thefleshly spirit, a transgression of the sabbath (or spiritual restof God) outside of the light, and outside of the faith. But ifyou will read this in the Spirit, and come to the true right-eousness of the faith (which is received in the obedience offaith to the law of the Spirit), you must come to the Word offaith, to which Paul directs us. Rom. 10:6. By the hearing ofthis word is the justification, and not by a bare believing that

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Christ's blood was shed. For it is the power of the bloodwhich saves; which power is in the living word, and it is feltand received in hearing, believing, and obeying that word,thereby bringing the soul into unity and conformity with him,both in his death, and in his resurrection and life. This is theonly way to life. Be not deceived, there is not, nor ever was,any other. Oh, wait on the Lord in his fear that it may beopened to you!

A Spiritual Covenant

The apostle Paul says that God had made them "ableministers of the new covenant, not of the letter, but of theSpirit." 2 Cor. 3:6. After the dispensation of the law, whichwas a shadow of good things to come; and after the dispensa-tion of the prophets, who foretold of better days and a betterstate to come, it first pleased God to send the forerunnerJohn the Baptist in the spirit and power of Elijah to preparethe way for the King and his kingdom. Then the King himselfwas sent, in the fullness of his Spirit, to gather disciples tohimself, and to furnish them with a competent measure ofthe same Spirit. These were to raise up a spiritual seed untohim, in whom the King would set up his kingdom anddwelling. He would walk and reign there, causing his light toshine from there round about the earth, out from his holycity, founded upon his holy hill of Zion.

Now the disciples or ministers whom he chose to raise upthis holy seed unto him were made fit and able to ministerhis new covenant. Indeed, he furnished them with such apower of his Spirit that they were able through him tominister, not in the letter, as the old covenant was ministered(which left the people still dead; or rather, because of the

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transgressing nature, made the offense abound, and soincreased death upon them), but in the quickening Spirit.This Spirit raises from death, and brings into the light of theliving, to walk with the living God towards the land of eternalrest and peace. Therefore, that which they ministered wasSpirit, and that which they ministered to was spiritual. Bythe power of the Spirit, in preaching the living Word of faith,they reached through the veil to that which lay in death.They stirred up a living seed, and ministered life to it throughthe Spirit. Gal. 3:5. And those who were born of this livingseed, they taught to live in the Spirit, to walk in the Spirit, tobe made perfect by the Spirit, and not to run back to theministration of the letter (as was common for the Jews intheir day). They were taught not to run back to the mannerof the former dispensation, but to abide in the living seed, togrow up in the seed, into the eternal life and immortality ofthe gospel.

Mark well (O you Christians who desire eternal life) thedifferent way of ministration between the law and the gospel!The law was a ministration of the letter, in which they were tolook for assistance from the Spirit by which they might bekept in the faith of the law, and made obedient to it. Neh.9:20. The gospel is a ministration of the Spirit, wherein theyare to begin with the Spirit, and to go on with the Spirit.They are not to gather outward rules from the letter, fromwhat is written or spoken, but to keep to the living seed andexperience refreshment in that, in reading or hearing what iswritten or spoken by the Spirit. And in this way, when theScriptures are read, or when one speaking from God is heard,it is mingled with faith, and becomes profitable, feeding andrefreshing the young, tender plant, the living seed, andcausing it to grow up into him. However, whatever is under-stood, or received, or held to outside of the Spirit, feeds but

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the earthly part, and only thickens the veil over the livingseed.

"The kingdom of heaven is at hand," said John theBaptist. Mat. 3:2. "It is come unto you," said Christ, Mat.12:28, speaking of that power of life which was made mani-fest in him to the Pharisees. Luke 17:21. The Phariseesdemanded of him when the kingdom of God should come. Itcomes not, says he, with outward show or observation. Itcomes not the way you look for it, that is, by the manifesta-tion of an outward glorious king to reign outwardly in thecommonwealth of the outward Israel. The kingdom is withinyou. How was it within them? Christ explains to them inanother place; it was in them like a grain of mustard seed; itwas the least of all the seeds in their hearts. There weremany great seeds of darkness there, but yet there was alsoone little seed of light. It was there along with the others(though smaller than them all), and did sometimes cast someglimmerings of light, though the darkness could not compre-hend it. This seed was also compared to leaven, which beingreceived by faith into the lump would leaven the whole lump,and bring it into the savor and domination of the kingdom.Now the ministry of the apostles was to turn men fromSatan's kingdom to this kingdom; from his large compass ofdominion in the heart, to this narrow seed; from his greatterritories of darkness, to this little seed of light; from hisgreat power of death, to this little, weak thing of God whereinthe eternal power and godhead is made manifest. And all ofthis comes to be opened and increased by the Spirit. Herelight is sown for the righteous, and joy for the upright inheart; where it is to grow up, and from where the harvest willbe reaped after its growth to perfection.

Oh, how long have Christians (so called) lacked theSpirit! How have they wearied themselves in running to and

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fro throughout the letter to find the mind of God, yet are stillunsatisfied concerning it, even drowned in fleshly imagina-tions and arguments about it! They seek to have that partsatisfied which is not to be satisfied. They seek to have thatpart know which is not to know. They offer to God theservice, faith, and obedience of that which he will not accept,and they keep that from him which he calls for. They seek forthe Spirit in the letter, according to the manner of the law,but they do not wait to experience it in the seed, the life-giving seed, dwelling in the seed, where Christ and his apos-tles directed us to wait for it. They look in written words forthe knowledge, faith, life, and Spirit, which the apostlepreached was to be sought from the Word in the heart. Andby this means they raise up several buildings, and get variouskinds of knowledge, each according to his own understandingand apprehension of the letter, and each man is very confi-dent concerning his own apprehensions that they are right.In this way they wander from the city of the living God, andfrom the living knowledge, to build up images (someoutwardly, some in their minds, some more gross, somemore refined) lacking the true life and power of God.

Oh that you could read in the eternal light of life! OChristians, Christians! Oh that you could see how yourunderstanding and knowledge from the letter stands as muchin your way as ever the Jews' knowledge did in theirs. Thismust be broken down as flat as ever theirs was, before thefoundation of the kingdom can be laid and the building ofeternal life reared up in your hearts! Be not offended at myzeal for the Lord my God, and for your souls. It has cost mevery dear what I testify to you in the simplicity and integrityof my heart. And this I know to be most certainly true, thatthat spirit of man which has nestled itself in the letterwithout the eternal light, and found a kind of wisdom and

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knowledge there, will be shaken and driven out, even by thatvery Spirit which gave forth the letter. And when this isdone, and God's Spirit at last opens the letter, oh how sweetand profitable it will be, being read in the light of the Spirit!Oh how clear and refreshing to read in the faith which is inChrist Jesus, which is begotten in the heart by the word offaith! From that light, from that spring (as the Lord ispleased to open, enlarge, and fill the vessel), all the words ofthe holy men of God came; and in that light alone they havetheir sweetness, freshness, virtue, and fullness. But we mustread these words outwardly written while keeping to thatlight, and understanding them in that spring! And we mustkeep out the natural man, with his natural understanding,which knows not the things of the Spirit, nor can know orreceive them! 1 Cor. 2:14. This is a mystery to those whohave not been turned inward to this word, nor have known orheard his voice. But the Lord is recovering the mystery oflife, and as that appears, the mystery of death, under all itspaint (under all its painted faith, painted love, paintedknowledge, painted obedience, painted duties, ordinances,and worship), will be made manifest. Happy is he whoseinward building will stand, whose gold will abide the fire andeverlasting burnings of the jealous God, and whose eye-salvewas bought of the true Spirit. But how hard will it be for theman whom the Lord (when he comes to search him) does notfind to be a true inward Jew, nor truly circumcised by theLord's eternal Spirit and light.

This is the great misery of Christians: that the veil liesover their hearts, even the same veil which covered the letterof Moses from the Jews. And these are groping after themind of God in the letter, but the life is hidden from them,even as it was from the Jews. And because they also say theycan see, and that they have the life and the Spirit, therefore

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the veil remains, and they remain yet in captivity andbondage to the enemy.

Some Questions and Answers

Question: Are not the ten commandments, expressed in Exo.20, moral and therefore perpetual?

Answer: The covenant which God made with the Jews atMount Horeb when they came out of the land of Egypt wasnot to be perpetual, but was to make way for that covenant,priesthood, lawgiver, and law, which were to be perpetual.The law given to Moses made nothing perfect, but was acontinual handwriting of ordinances against the Jews.

Now this former covenant was not to abide, but to giveplace to the other (see Heb. 8, which speaks of the newcovenant). For God's speaking of a new covenant impliesthat he himself has made the first old. 8:13. The first had along continuance among that people of the Jews; but now, inview of the coming of Christ, who was to be Mediator of abetter covenant, 8:6, even a new covenant, 8:8, that whichhad been long decaying and waxing old, was now ready tovanish away. 8:13.

Indeed it was necessary that it should pass away, for itwas not faultless. How was it not faultless? Was there anysin in the holy law and ministration of God by Moses? Canany blame be found in anything that proceeded from theLord? Indeed the ministration of Moses was holy andwithout blame, but it was weak because of the flesh. Rom.8:3. Therefore, God desired to lay it aside, for it was weakand suited to the weakness of a fleshly people, and bring ininstead a ministration of the law in the Spirit, which would be

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living and powerful and effectual in the spirits of his people.Now God's aim in a covenant was to keep himself and his

people together. But this first covenant was weak on thepeople's part; they did not continue in it, and so, according tothat covenant, God disregarded them. ver. 9. Finding thiscovenant not able to effect his purpose of love towards hispeople, God finds fault with it, bringing forth another, orsecond, to which the first gives way. ver. 7. And this othercovenant, or new covenant, is not according to the old. Inwhat sense was it not according to the old? Why in this: itwas not written outwardly, as the first was. "Not according tothat which I made with their fathers, when I took them by thehand to lead them out of the land of Egypt." ver. 9. "For I willput my laws in their mind, and write them in their hearts."ver. 10. And here they shall learn the knowledge of God,everyone from the least to the greatest, ver. 11. "So that allthe children of this covenant shall be taught of the Lord," andlearn the law from his mouth. This is not according to howthe law was given at Mount Sinai (which ministration was tothe children of the old covenant), but as the law goes forthout of Zion, and from the "Jerusalem which is above," whichis the mother of all the children of the new covenant.

Observe therefore diligently the following few things inthe fear of the Lord:

First: The ten commandments given by Moses from MountHoreb were the covenant which God made with the Jewswhen he took them by the hand to lead them out of the landof Egypt.

Secondly: That covenant God found fault with because it wasnot able (through the weakness of the flesh on their parts) tokeep them to God.

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Thirdly: In Christ's coming God provides a new covenant, abetter covenant, of which Christ is the mediator. Thiscovenant was not outward, like the former, but inward, put inthe mind, written in the heart. As the people are inward, thesanctuary inward, the ark inward, the tables of the covenantinward, so the covenant itself, and the writing of it, wereinward also. And this covenant, as it is only written in theSpirit, and in that which is spiritual, so it cannot be read inthe letter.

Fourthly: That wherever this new covenant comes, the otherwaxes old, whether to a person or to a people. Wherever thelaw of the Spirit of life is made manifest, the law of the letteris swallowed up in it, and is known no more except as it iscomprehended and is brought forth in it. And he that is inthe Spirit, and has received the law of life from the Spirit,knows not Christ after the flesh, and much less Moses. Butthe whole ministration of Moses in the Spirit (not only theten commandments but all the sacrifices and other typesalso) is here acknowledged and received even in Christ thesubstance. But the ten commandments, so far as they were ashadow, pass away before the Sun of righteousness, as well asthe other types and shadows of the law.

Objection: But was there anything in the ten commandmentsthat was a shadow? Do they not all command abidingthings?

Answer: Moses' ministration (as it stood in the letterwithout) was but a shadow of the fullness and perfection ofthat ministry of the Spirit which was to come and be set up bythe Son in his house. Heb. 3:5,6. Moses' people were but a

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shadow of the spiritual people. Moses' priests and sacrificeswere but a shadow of the spiritual priests and sacrifices.Moses' law in the letter ministered from Mount Sinai was buta shadow of Christ's law in the Spirit to be ministered fromMount Zion. 2 Cor. 3:10,11. The law itself which was given byMoses was but a shadow of the grace and truth which cameby Jesus Christ. John 1:17. Now, look particularly on the tencommandments, and see if there will not appear somethingof a shadow in them.

The first commandment to that people is, "That theyshould have no other gods (like the heathen) but him onlywhose powerful arm had brought them out of Egypt." This isa shadow of an inward subjection of spiritual Israel to theLord of spirits, who by his mighty arm redeemed them out ofspiritual Egypt.

The second commandment, "That they should not makeany images or likenesses of things in heaven or earth, or bowdown to them,” is this not a shadow of what God requires ofspiritual Israel in the inward man? The carved images andoutward idols speak of all likenesses, inventions, imitations,imaginations, and resemblances of what man has seen in theSpirit above, or observed beneath in the earthly nature.These they must not make for themselves, nor bow to thosethat others have made.

And that they must not "take the name of the Lord invain," was this not a shadow of man's claims to the livingpower of God when God is not himself manifest in them?Does man not now pretend to meet in the living name, and toworship in the Spirit, when they in fact have played the harlotand run from it, and are now strangers to it? Should Imention any more? It is easy to observe how the othercommandments were outward shadows of the inward inno-cency and purity which the believer receives inwardly, into

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his heart, from the powerful operation of the law of the Spiritof life in him.

Objection: But are we now permitted to break these laws? Ifthey may not be broken, then they are perpetual.

Answer: The reason why they may not be broken is notbecause the dispensation of them is still in force, but becausethe dispensation of the law of the Spirit comprehends andfulfills all the righteousness of Moses' law. Christ's dissolvingthat covenant was not so that anyone might have liberty to dothe things shown to be unrighteous, but rather that the right-eousness described in the law might be fulfilled in them whoreceive the law of the Spirit of life. Rom. 8:4. And mark thisdiligently: the law of sin is nearer to us than any law of theletter can come. The covenant of death and hell is writtenwithin by the finger of Satan. Therefore, that which blots thisout must be just as near, even an inward covenant, an inwardwriting from the eternal Word in the heart, by the law of hiseternal Spirit of life.

This then is my answer: Moses' law in substanceremains as it is taken in by Christ, and administered by himin Spirit. But it does not remain as it was given in the letterto the Jews; for in that form it was a shadow, making nothingperfect. The covenant of the letter made way for the betterhope, for the covenant established upon better promises, forthe inward law of the Spirit of life in Christ Jesus. Thisindeed affects the spirits of God's people, which Moses' lawcould by no means do.

Question: But what is the substance of the law which abides?

Answer: The substance of the law is love: to love God above

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all (above all without, above all within), and to love one'sneighbor as one's self. To receive this love from God, and tobring it forth in his Spirit, this is the substance of the law;this is the thing which the law pointed at in a shadow. Thelaw is fulfilled in this one word love; but that love must bereceived from God who fulfills the law. A man may strive tolove abundantly, and strive to obey in love, and yet fall shortof the covenant, because the Lord must first circumcise theheart before that love can spring up which fulfills the law.Deut. 30:6.

Question: Is not the purpose of the fourth commandment,“Remember the Sabbath day, to keep it holy,” to persuade usto lay aside the work of our employment one day out ofseven, that we may on that day be wholly given up to waitupon the Lord?

Answer: The scope and purpose of the fourth command-ment was to enjoin the Jews to keep the sabbath strictly as asign, by forbearing all works, and sanctifying it as a day ofrest to the Lord according to the law. Ezek. 20:12. But thesubstance being come (Christ, who is the body, Col. 2:17),and the day and rest of the Spirit being known, the signcomes to an end, and the substance takes its place. So thatthe rest is now in Christ, through faith, by his Spirit, wherethe worship is also. And this in the gospel comprehends thetime of worship, the place of worship, and the worship itself(which are spiritual). Here, in Christ the substance, all isknown, enjoyed, and celebrated, which was only testified toin shadows under the law. The sanctification being come, therest being come, the Lord of the sabbath being come, shallnot the sign of the sanctification, the sign of the rest passaway? Exod. 31:13.

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Question: Our Lord says, (Mat. 5:18) “Till heaven and earthpass, one jot or tittle should in no way pass from the law." Ifhe here means not the law of the ten commandments, thenwhat law did he mean?

Answer: By the law is meant the whole ministration ofMoses; and by the prophets (ver. 17) is meant the wholeministration of the prophets. So that Christ does not onlyinclude the ten commandments, but also the fullness ofMoses' ministry, and says that not one jot or tittle was to passtill it be all fulfilled; that is, it was to stand firm in the letterto the Jews till full season.

"The law and the prophets were until John," and fromthat time the kingdom of God began to be preached. Luke16:16. Then both the law, prophets, and John himself were todecrease, and Christ and his kingdom were to increase.Christ, in this fifth chapter of Matthew, had been preachingthe kingdom and declaring to whom it belonged. Now thismanner of preaching might have seemed to deviate from thelaw of Moses and from the prophets, whose doctrine anddispensation hereby Christ might seem to destroy. But heremoves the occasion of such a misapprehension by biddingthem not to think he came to destroy the law or the prophets;for he had not come to destroy, but to fulfill. Therefore, wefind that Christ does these two things:

First, He establishes that ministration of the law andprophets for its season, till it should be fulfilled by him thesubstance, who was to fulfill all the righteousness of it. Itshould last out its whole day, and should not fail in the leasttittle of it (as he himself explains, Luke 16:17); till the heavenand earth of the Jews passed away. Heb. 12:27,28.

Second, He takes the substance of it into his own minis-

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tration, and lays it more inwardly, and closely, and largely,upon the spirits of his disciples, than Moses had done in theletter upon his disciples. Here in Matthew he does notexplain it fully, but gives a taste to his disciples how directlyhe would minister it to them by his Spirit as they came underhis yoke, Mat. 11:29, which yoke is the Spirit of the lawthereof, as Moses' yoke was the law of the letter.

Now mark even further: Christ does not give out a letterfor his law, as it was delivered by Moses, but requires some-thing of his disciples which comprehends the letter. Forinstance, when he administers the law against revenge, fromwhence murder proceeds, he does not say, "You shalt notkill," as Moses had said to them of old time. Rather he says,You shalt not be angry without a cause, nor give your brotherany provoking language. ver. 22. Nor does he say, "You shaltnot commit adultery;" but, You shalt not look with lust, norlet in a lustful thought. ver. 28.

And had Christ spoken here about the sabbath, would hehave administered it in the letter? Or would he have com-manded the observation of the true sabbath, where no workis done, no fire kindled, nor any burden borne; but ratherevery creature rests in the seed? "The Son of man is Lord ofthe sabbath." It is true he subjected himself under the law;but yet he was still Lord; and he makes all to be his, kingsand priests to God, who being once baptized into his death,know also his resurrection and reign.

Question: If the coming of Christ in the flesh, and hisfulfilling all the righteousness of the law, put an end to thelaw in the letter and gave forth another law to Christ's house,what then is this new law? And is it contrary to the writtenlaw?

Answer: It is the law of the Spirit, or the light of the Spirit in

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the heart, which discovers sin (not only in the outward acts,but in its source, rise, first motions, and inward nature),giving forth his living commands against it. This now is thelaw in which the believer is to begin, Gal. 3:3, and accordingto which he is to go on to perfection. For as the believer isbegotten of the Spirit, and born of the Spirit, so he is toreceive the ministration of his law from the Spirit, and in theSpirit. He receives a gift of faith, a measure of faith from theeternal spring of life, and that is his law. His law is the law offaith. The light of life, which he receives in the faith, opensthe mind and will of Christ to him in the Spirit, showing himboth sin, and also the things of God more fully than the law ofMoses could. This is a fuller, deeper kind of ministration,and so it opens the things which it ministers more fully thanthe ministration of an inferior nature could. Yet it is notcontrary to Moses' law, but gathers into itself all thesubstance, righteousness and equity of it (as I said before),which the law, as a shadow, represented, and wascommanded to that outward or shadowy people, the Jews.

Question: Why then does the apostle James speak of trans-gressing the royal law, and admonish to “So speak and so doas those who will be judged by the law of liberty?”

Answer: What is the royal law? What is the law of liberty?Was the law administered by Moses the royal law? Or is theroyal law that which is administered by the Son, who is theKing of saints, and who writes his law in their hearts, as theirKing? Again, was the law which Moses administered to theJews a law of liberty or a law of bondage? Did not the minis-tration on Mount Sinai lead to bondage? Gal. 4:24. But inthe ministration of the law by the Spirit there is life andliberty, ver. 26. and 2 Cor. 3:17. And this very law, "You shalt

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love your neighbor as thyself," is royal, and is a law of pureliberty, and there is no bondage when it is administered bythe Spirit. But let any man read this law in the letter andstrive to obey it to the utmost he can, he shall find it weakbecause of the flesh, and also accusing and enslaving him.

And this is the reason that Christians so mourn in theirprayers, even as persons in bonds: because they do not knowthe royal law of liberty. They do not feel the love which theSpirit begets, but rather they strive to get the written letterinto their hearts, seeking to answer the commands of theletter with whatever love and obedience they can muster.And this (through not seeing the true covenant and ministryof Christ) they call obeying in the Spirit. The testimony ofJesus is the Spirit of prophecy. Rev 19:10. His command-ments come fresh from that Spirit of prophecy, and we are totake heed of them until the day dawns and the daystar arises.Then we will know a fuller ministration than that ofprophecy, even the shining and appearing of that which wasprophesied of.

Question: Is not the fourth command, to keep the Sabbath,to be kept by all believers?

Answer: All the commands of Christ's covenant are to bekept by believers, according as he dispenses them under hisadministration in the new covenant. But the laws of the oldcovenant are not the laws of the new covenant, except in thatthey are gathered up and comprehended in the righteousnesswhich is taught and required by the Spirit, which is fuller,stricter, and more exact than that which the law of Mosesrequired.

I do not hereby go about to teach any to break the least ofChrist's commands, but rather the way to fulfill them, which

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is this: to know and obey them under the ministry of his owncovenant, wherein he writes them in the heart and mind byhis Spirit. In this way the keeping of all Christ's commands ispossible. Yes, this is the only way to have the righteousnessof the law fulfilled in us. For he that keeps the eye which theSpirit has opened fixed upon the Spirit, this one shall not beable to break any law of righteousness, but rather the right-eousness even of Moses' law shall be fulfilled in him.

Christ is the true rest of the gospel (as he is also the holyland), and by believing we enter into this rest. This is thetrue sabbath, and the way to keep it. Keeping in the faith, thegospel rest is kept. Parting with every lust that he makesmanifest, observing everything that this King calls for by hisSpirit, and waiting for the further manifestation or shining ofthe light of his Spirit in the heart, this is the true obedience ofthe faith. This is the holy and spiritual life and subjection ofthe living soul to its living King. This is the beginning of atrue Christian, his growth, and his perfection. But as fortimes, places, persons, etc., these are of another nature andbelong to another part, even to that part in man which is tobe done away as he comes into the faith and into the rest.

With faith I do not make void the law, but rather estab-lish it in its ministration in the Spirit to the disciples ofChrist. Those keeping to the Spirit cannot transgress therighteousness of the law, though they may learn by the Spiritnot to esteem one day above another, but rather to esteemevery day the same, (no days ever having had any real holi-ness in them one above another; but only in a figurative orrepresentative sense, which the substance, Christ, swallowsup). For as Christ's day dawns, those things which were theshadows of it fly away.

Objection: Is it not dangerous to hold forth a spiritual

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sabbath, and to deny the weekly sabbath wherein our LordJesus Christ rested, which also the Lord blessed and sancti-fied to Adam and his posterity?

Answer: The gospel is a state of substance, a state offulfilling the types and shadows of the law by bringingbelievers into the possession of that which was signified.Canaan was a type of Christ, who is the land of the living, inwhom every believer has a present habitation according tothe proportion of his faith. Now the sabbath is the day of restwhich every believer is to celebrate to Christ in this holy land,which he does by believing and obeying his Spirit in the faith,which keeps him out of sin, unbelief, and unrest. But theidea that the sabbath of the law, and the rest thereof whichpointed to the faith, is still to be held up in the time of thegospel, I know no scripture which teaches this. And I knowsomething which teaches me otherwise. The day is dawned,blessed be the Lord God Almighty; the everlasting day isdawned, and the shadows of the law are flown away.

Objection: Does not Heb. 4 speak of three rests: the seventhday, Israel's rest in Canaan, and a remaining rest, of whichDavid speaks? Psa. 95.

Answer: I grant it; there were two rests under the law, whichwere signs of the one rest under the gospel. The two underthe law were outward and natural, the one under the gospelinward and spiritual, consistent with the state of the gospel.David was not only acquainted with the state of the law, butwith the Spirit and the eternal law in the Spirit. He knew thenew creation, the creating of a new spirit, and also the newrest. He knew the circumcision of the heart, the spiritualsacrifices of a broken heart and of praise. He could take the

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cup of salvation, and sing the song of praise to the Lord,which none can do in the strange land, nor on any other daybut the day of rest. And he invites Israel to this rest, that theymight not harden their hearts against it; but in the day oftheir visitation enter into it, by hearkening to the Word whichwas nigh them, which gives the entrance through the faith."Today, if you will hear his voice, harden not your hearts,"etc.

There is a rest you are now called to enter into, as yourfathers were called to enter into the land of Canaan. There-fore, harden not your hearts as they did; but hear the voice,hear the word which calls to this rest, believe and enter. Thisrest remains, says the apostle; the others were types of itunder the state of the law, which was to pass away.

Now, the entrance into the fullness of rest is not imme-diate; but he has a long journey to take from Egypt, the darkland; from Sodom, the filthy land; from Babylon, where allthe vessels and holy things of God have been defiled, throughthe wilderness unto Canaan. Many battles are to be foughtwith enemies by the way, and also with the enemies whichpossess the holy land. Many hardships are to be undergonein following the Captain, who also leads his Israel by a pillarof cloud by day and by a pillar of fire by night. And theremust be a circumcision and baptism in the cloud and in thesea, and the falling of all those carcasses in the wildernesswhich are not to enter, nor so much as see the good land,before the entrance be ministered to the seed and to thatwhich passes through the water and fire with the seed. Inplain terms, there must be a taking up of the yoke and alearning of Christ under the yoke, until the proud, stiff, stub-born, wise, willful, and selfish spirit, and the hard, stonyheart, be wasted and worn out by the cross. Nothing must beleft except what becomes one with the seed, and so is fit to be

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married to it, and to enter with it into the everlastingkingdom.

Now this bearing the yoke, this taking up of the cross,this following of Christ in the wilderness, through the correc-tions of the Father, through the buffetings and temptations ofthe enemy, in the midst of all the weaknesses and frailties ofthe flesh, going when he bids go, standing still where hestops, fighting when he prepares for the warfare, bearing thereproach when he suffers the enemy to prevail, and hoping,even beyond hope, for his relief and victory in due season:this is the labor, the travail, the working under the life, withthe measure of grace and power received from the life. Sothat first, the dayspring from on high visits, and from thatvisitation there is light entered into the heart, and byagreeing with that light there is grace received. And makinguse of this grace received there is work to be done for God;for his talent is to be improved all the six days by those whowill rest with him on the seventh, and by all who desire tocease from their labors in the fruition of the faith, life, power(his power living, becoming, and performing all things inthem). And he that does not improve the talent, or follow onin the pure light, but either sits down by the way, or isdeceived with an image of what once was true in him, thisone can never arrive at the land of rest. And when the eternalwitness awakes in him, he will find the lack of it, and willbitterly bewail his grievous mistake.

Question: What does the new covenant, or covenant of thegospel, contain?

Answer: God putting his fear in the heart, writing his laws inthe mind, pouring out pure, clear water upon them to washaway the pollutions of their inward parts, circumcising the

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filth of the heart, healing the backsliding nature by creatingof a right spirit within, and keeping the created spirit right bythe presence of that Spirit which created it. (See Jer. 31:31-32, Ezek. 36:25, and Hosea 14:4.) This is God's covenant,this is the new covenant which is to be made with the houseof Israel and Judah when God redeems them; and they cannever be redeemed except by this covenant. Israel was toremain desolate until the Spirit be poured out from on highupon them, Isa. 32:15, until their hearts be circumcised tolove the Lord their God, until his fear be placed there, andthey thereby made to walk in his ways. But when they receivethe Spirit, and are brought into the fear, and have the lawwritten on their hearts and become subject to it, so they willtaste of this covenant, be brought to redemption by it, andbecome a glory inwardly and outwardly upon the earth.

Now consider: Whether that people the Jews, as theystood related to God in their covenant (given by Moses atMount Horeb), together with the covenant itself, and allthings pertaining to it, were not a shadow of inward and spir-itual things afterwards to appear and be made manifest in itsseason. Whether they themselves were not a shadow of amore inward and spiritual people, to be gathered to God bythe inward and spiritual covenant. Whether their outwardcovenant was not a shadow or visible representation of thatcovenant, and the laws of it a shadow or representation of theinward laws, which were to be written in the hearts of thatspiritual people? Was not their tabernacle, or temple, ashadow of the true tabernacle, or temple; seeing God dwellsnot in temples made with hands, but in a poor, humble,contrite spirit, and in the heart that trembles at his word? Isa.57:15 and 66:1,2. Was not their circumcision a shadow of thecircumcision which is to pass upon the hearts of God'schosen? Were not their sacrifices types, or representations, of

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the sacrifices of praise and of a broken heart? Psa. 51:17 and50:14. Was not their Canaan, or holy land, a type of the true,holy, spiritual rest, into which faith gives entrance? Was nottheir city Jerusalem a type of the Jehovah-shamma?1 Werenot their priests and Levites types of the spiritual priesthood,which was to offer the pure offering and spiritual sacrificesamong the Gentiles? Malachi 1:11. And does their Scripturenot plainly foretell the casting off the Jews, with the rejectingof their offerings, priests, and Levites, and God's raising up aseed among the Gentiles, where he would have a moreacceptable people and worship, even a pure, spiritual people,and a pure, spiritual offering?

Secondly consider: If they were indeed types, represen-tations, or shadows of something spiritual to come, then werethey not to give way to that which is spiritual when it came,and so to be swallowed up in it? Is not the spiritual glory thetrue glory? Is not the inward Jew the true Jew? The circum-cision of the heart the choice circumcision? The offering upof praise and of a broken heart the acceptable sacrifice? Theland of life and righteousness the true land of rest to theliving by faith? Is not the spiritual city, house, or templewhich God builds, the Jerusalem or temple of the newcovenant? Is this not the chosen house to God? And was notthis spiritual glory to be expected in the days of the Messiah,and all the types and shadows of Moses, which pointed athim, to end in him, when once he came to set up his true,inward, invisible, substantial glory among his inward andspiritual people? When the day of Messiah dawns, shall notMoses' shadows fly away? Oh that your eyes were opened tobehold the inward glory of life, the good things of the newcovenant, the great treasure and riches which are revealedand possessed in the Spirit by the spirits that are redeemed

1 Meaning, “The Lord is there.” Ezekiel 48:35

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unto God! Then your eye would not be so much on thatwhich is outward; which, if you possessed even to the utmostof your desire, would not be comparable to the inward!

Lastly consider: When Moses gave the law, the veil wasover his face, and the fathers were not able to bear the lightwherein the law was given, nor the light wherein the prophe-cies of the prophets were given. Therefore they erred fromthe law, were offended at the prophets while they were alive,and misunderstood their words after their death. Now areyou not also searching into Moses and the prophets in thesame spirit of error as your fathers did, being shut out fromthe light of them, even as they were? If this is true, if the veilremains over your hearts, if you are ignorant of the true light,of the true eternal power wherein the Scriptures were givenforth, how can you not misunderstand them, misunderstandMoses, misunderstand the prophets, misunderstand thethings spoken concerning the Messiah? Without this lightyou cannot see the end of those things ministered by Moses,that ministration which was to pass away; nor can you see thebeginning of the ministration of the Messiah, which was tosucceed it. Oh, turn within to the word nigh in the heart, thatthe true Jew may be begotten and formed in you, and hislight may arise and overspread you! In that light you will seethe light of Moses, and the light of the prophets, and notgather false meanings from their words, but understand themaright in the same holy Spirit. In that light you will enjoy theblessedness they spoke of and directed to, which lies in theinward raising up of an inward seed, and not in an outwardconformity of the outward man, while the heart and mindremains unchanged and unrenewed.

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Chapter X

The Prayer, Ministry, Wisdom and Kingdom which are Spiritual

Prayer in the Spirit

True prayer is the breathing of the child to the Fatherwhich begat it, from the true sense of its needs, for the supplyof those needs.

"The wind blows where it wishes, and you hear the soundof it, but do not know where it comes from or where it isgoing; so is every one that is born of the Spirit." John 3:8.God, by the breath of his Spirit, begets a man out of the spiritand likeness of this world into his own image and likeness.He that is begotten in this way needs nourishment, needs thedivine warmth, the breasts of consolation, the clothing of theSpirit, the garment of salvation. He needs the bread of life tofeed on and the water of life to drink. He needs strengthagainst the enemy's assaults and wisdom against his snaresand temptations. He needs the arm of the Deliverer topreserve and carry on the work of redemption daily. Heneeds faith to deny the fleshly wisdom that he may trust andfeel the virtue of the arm of the Deliverer. He needs hope,patience, meekness, a clear guidance, and an upright heart to

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follow after the Lord. Indeed, very many are the daily needsof that child which is begotten by the breath of God, in itsstate of weakness, until it is drawn up into the unity of thebody, where the full communion with the life is felt, the heartsatisfied, and the deficiencies drowned.

Now the breathing of this child to the Father from thetrue sense of these needs for his supply—that is prayer. Evenif it be but a groan or sigh which cannot be uttered orexpressed, yet this is prayer, true prayer, which has an accep-tance with the Lord and receives a gracious answer from him.And he that begets the child is the one who teaches him topray, even by the same Spirit which begat him. In watchingdaily to the Spirit, the child is kept sensible of the will of theFather, and in his light he sees the way wherein he is to walk.He sees also the enemy when he is coming, and the snares heis secretly laying, and he feels his own weakness to withstandor escape. And in the sense of this his heart cries to theFather of spirits for preservation, for him to step in in theneedful time, even in the season of distress. And thuswatching to the Spirit, the life of a Christian is a continualcourse of prayer; he prays continually. This is the livingprayer of the living child, which consists not in a form ofwords, either read out of a book or conceived in the mind, butin experiencing the breath of its nature issuing out from theseed of life within to the living spring, which is the Father ofit. And the Father, by causing his virtues to spring up in it,nourishes the soul to everlasting life.

But many are those who are not born of the Spirit, but(by conceiving some of the truths of God in the wisdom frombelow) have attained to some change of opinion and conduct.These pretend to be of this birth from above, though indeedthey are born but "of blood," or "of the will of the flesh," or"of the will of man," John 1:13. And though they will be

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imitating the things which God begets in and gives to the truechild, they are outside of the nature and spirit where the truechild is begotten, and where the true gift of the Father isreceived by him. These will be believing, though they havenot received a portion of the living faith from the hand of theFather. They will be forming repentance and sorrow for sin,though their heart is not turned from it. They will be hopingin God's mercy, although they are off the foundation and outfrom under the shadow of the mercy seat. And they will bepraying, though they have neither received the Spirit, norbeen taught by the Spirit to pray. And so being out from thatwhich should guide them and teach them the truth and wayof worship as it is in Jesus, they run out into inventions andimaginations, setting up a way of their own choosing. Andhaving given much thought to their way, and formed it byreasonings, and fenced it about with arguments, these growswise in their own eyes, and now verily believe it to be the wayof God and that they can maintain it against all opposers.

So it is that one man is for a particular form of prayer orworship, and another man is against that form, and instead isfor another; and each thinks himself able to maintain his ownview, and to overthrow the other. But oh, that the ear wereopen which can hear the truth! If only there were a true,honest, upright desire after God, from the simplicity of theheart, then man would not be so easily betrayed by thesubtlety of the fleshly wisdom, which lies lurking in the wiseand reasoning part of man, to betray the poor, weak babe.The natural man, the reasoning man, the understandingman, the wise man according to the natural wisdom, cannotunderstand the things of God. In the wisdom and under-standing of man there is no learning to pray aright, to believearight, to hope aright, to mourn aright, to rejoice aright, etc.,but such wisdom must be brought to nothing, 1 Cor. 1:19, and

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Prayer, Ministry, Wisdom, & Kingdom


a man must become a child to all knowledge for him to knowGod's way. But the one that becomes such a child is taught topray, to believe, to wait, to hope, and all that is necessary toeternal life.

Now as the Father teaches to pray, so he gives desires orwords (if he please) according to the present need. Some-times he gives but the ability to sigh or groan (and if he giveno more, he accepts that). Sometimes he gives strong breath-ings and plenty of words to pour out the soul before the Lord.But if a man should hear and remember those words, and laythem up for another time, and offer them up to God in hisown will, this would be but will-worship and abomination.This I have known experientially, and have felt the wrath ofGod for it. Prayer is that which comes fresh from the Spirit,and the true desire is that which the Spirit begets. But theaffections and sparks of man's own kindling do not please theLord, nor do they conduce to the soul's rest, but will end inthe bed of sorrow. Isa. 50:11.

Now concerning the use of the Book of Common Prayer,or concerning prayers conceived in the mind without theimmediate breathings of the Spirit, I will speak my own expe-rience faithfully, which is this: I have felt both of these drawout from me the wrong part, and keep that alive in me whichthe true prayer kills. And he that utters a word beyond thesense which God begets in his spirit takes God's name invain, and provokes him to jealousy against his own soul."God is in heaven, you are on earth, therefore let your wordsbe few." The few words which the Spirit speaks, or the fewstill, soft, gentle breathings which the Spirit begets, arepleasing to God, and profitable to the soul. But the manywords which man's wisdom conceives hurt the precious life,and thicken the veil of death over the soul, keeping that thingalive which separates from God, that which must die so that

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the soul can live.True prayer comes by that which God begets in the virtue

of his Spirit, ("praying always in the Spirit," Eph. 6:18. Jude20) in the time he chooses. For the Spirit breathes when hewishes and where he wishes, and man cannot limit when hewill breathe, or when he will not breathe. But man is to waitthe season of the Spirit's breathing, and so to "watch untoprayer."

Now if the prayer be in words (for there is a prayingwithout words), then it must be in those words which theSpirit pleases to give, from the sense which he kindles, andnot in the words which man's wisdom teaches, or wouldchoose to use. And indeed, in the true religion, and in everyexercise of it, man's wisdom is kept out, and nailed to thecross, by which means the immortal life is raised andincreases in the true disciple. This one believes, he hopes, hewaits, he prays, he mourns, he rejoices, he obeys, etc.,abiding in the cross to the mortal part. He does these thingsnot as man's wisdom teaches, for his sacrifice unto the Lordis still an abomination, even to the wise Egyptian part inhimself. Ex 8:26. But let him do all as the life teaches, as thewisdom from above teaches, which breaks down, shuts up,confounds and destroys man's wisdom, while God is teachinghis babe.

Ministry in the Spirit

It is not preaching true things which makes a trueminister, but receiving a ministry from the Lord. The gospelis the Lord's, which is to be preached, and is to be preachedin his power; and the ministers which preach it are to beendued with his power, and to be sent by him. The apostles

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had received instructions concerning the kingdom fromChrist's own lips, both in his lifetime and after his resurrec-tion, Acts 1:3, and had received a commission from him toteach all nations. Matt. 28:18. Yet this alone was not suffi-cient to make them able ministers of the New Testament. Forbefore the apostles went abroad to preach, they wereinstructed to wait for the power. Acts 1:4,8. And havingreceived power, they were to minister in it, that men might beconverted to the power, and by the power, so that the faith ofmen might not stand in the wisdom of their words (whichPaul might have abounded in, as well as others), but in thepower of God. 1 Cor. 2:5. Knowing this, Paul ministered infear and trembling, lest the wrong part in him shouldminister; lest the earthly understanding part should beholding forth the truths of God outside of the life, outside ofthe power, and thus converting men to the wisdom of thewords he spoke and not to the power of God. Ver. 2-3. Paulwas sent by the Lord to turn men "from darkness to light, andfrom the power of Satan to God," Acts 26:18, from the spiritof enmity and death to the Spirit of love and life; and so hetook great care in his ministry that men might not run awaywith his words and miss the substance. This also was the waywhereby he discovered true and false ministers: "I will come,and know (says he) not the speech of them which are puffedup, but the power; for the kingdom of God is not in word, butin power." 1 Cor. 4:19. Many men might catch the apostles'words and run away with them and preach them; but theycould not minister in the power.

Now the kingdom, which gospel ministers preach,consists not in words but in power. "God has made us ableministers of the New Testament, not of the letter, but of theSpirit." 2 Cor. 3:6. The ministry of the New Testament is aministry of the Spirit, and it cannot be without the Spirit. It

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is a reaching to men's consciences "in the demonstration ofthe Spirit and power," 1 Cor. 2:4 and 2 Cor. 4:1-2, which,being felt in the heart and turned to, converts them to God.

The ministry of the gospel does not consist in a bareopening of the letter (or raising of doctrines and uses fromthe letter which the wisdom of man may easily perform) asthe ministry of the law did. Rather, it consists in bringingmen to the experience of the Spirit, even of the eternal powerof God which redeems, in turning men from the darkness tothe light, in setting their faces towards the power. The gospelis the substance of what was shadowed out in the law, and hethat ministers it must minister substance. He must have theheavenly treasure (that is the substance) in his earthly vessel;2 Cor. 4:7 and he must give out of this treasure into the vesselwhich God prepares.

Now in order to do this, he must minister in the Spiritand in the power. His words must not be such as man'swisdom would teach, or as man's comprehension wouldgather, but such words as God's wisdom prepares for himand puts into his mouth. He that will be a true minister mustreceive both his gift, his ministry, and the exercise of bothfrom the Lord, and he must be careful in his ministering tokeep in the power, or he will never win others to the power.But in keeping in the power, he is to minister standing in thecross to his own understanding and wisdom, giving forth thetruths which the Lord chooses to have him speak in thewords which God chooses, even in the words which areministered to him by the power. Ministering in this way heshall save his own soul, and the souls that hear him, even allwho in fear and meekness receive the ingrafted word which isable to save the soul.

For alas, many have received words of truth and appre-hensions of knowledge whereby they hope to be saved, but

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how few are acquainted with that knowledge which stands inthe power of God, which alone converts and keeps alive untoGod! Oh, how many souls are to be answered for by thosewho take upon themselves to be pastors from God, who havefed the flock with words, with discourses which they havemade, and have ruled over them with force and cruelty, buthave lacked the love, the tenderness, the light and power ofthe true Shepherd! Oh, what will these do when God requireshis sheep at their hands? Oh, that there were in you a heartto consider, you shepherds of England!

Christ, by his ministry, calls his disciples out of the worldup to the Father, out of the honor, riches, and whatever elseis of the world. "How can you believe, when you receivehonor one of another, and seek not the honor that comesfrom God only?" John 5:44. And the rich man, he bids him"sell all and follow him." And the Apostle John says, "Lovenot the world, neither the things that are in the world. If anyman loves the world, the love of the Father is not in him. Forall that is in the world, the lust of the flesh, the lust of theeyes, and the pride of life, is not of the Father, but is of theworld." 1 John 2:15-16. He that will be a disciple of Christmust travel out of the earthly into the heavenly, leaving allthat is of this world behind him, possessing nothing as hisportion except for him who has called him out of thiscountry, from among his kindred, and from his father'shouse, to another land, kindred, and habitation. So that herethey are pilgrims and strangers, sojourners and passengers,unknown to the world, and of a strange dress, behavior, andappearance in it. They are not enjoying anything as the worldenjoys it, nor using anything as the world uses it. They arenot honoring men or receiving honor from men as the worldgives or receives honor, but rather are honoring men in theLord, and receiving honor from the Lord. And whatever they

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seem to retain of earthly things, they hold as stewards underthe Lord, not using or disposing of them as they think good,but waiting for the discovery of the Master's pleasure, whoorders all in his counsel and wisdom to his own glory. Thelaw required a tenth part to be given up to the Lord; thegospel requires all—soul, body, spirit, good name, etc., eventhat the whole possession be sold and laid at the Master'sfeet. And he that keeps anything back cannot be a disciple,cannot be a soldier of Christ, but must of necessity entanglehimself with the affairs of this life.

The Lord circumcises the heart of believers under thenew covenant, to love the Lord their God with all their heartthat they may live. He causes the plant to spring up out ofthe dry and barren ground, which he waters with his blessing,and he lays his axe to the root of the old tree, hewing at it,even till he has cut it up. He engrafts the Eternal Word intothe heart, and by it daily purifies and carries on the work offaith with power. And the ministry which he gave was for the"perfecting the saints," Eph. 4:12-13, which ministry exhortedand encouraged believers (from God's promises of his pres-ence and powerful operation of his Spirit in the hearts of hissons and daughters) to "cleanse themselves from all filthinessof the flesh and spirit, perfecting holiness in the fear of God."2 Cor. 7:1.

Spiritual Wisdom

To know Christ as the light eternal (as he was yesterday,is today, and will be forever), to trust this light in its convic-tions, calls, and openings of love, to experience its livingvirtue, and in that virtue to give up all that is of the earthlynature and spirit, and sell all for the everlasting inheritance,

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this is indeed the way to life. But it is not the doing of thingswhich is of value, for man may imitate and strive to do much,and may go a great way in forsaking all and in taking off hisaffections from things (inasmuch as he may give all his goodsto the poor, and his body to be burned, and yet it profit himnothing). But the doing of things in the virtue, in the life, inthe power which comes from Christ, this has acceptance withGod and is of advantage to the soul. Every motion and oper-ation of true life springs from the root of life, and has thevirtue of the root in it. And that which distinguishes thisfrom all of men's imitations, and from all the likenesseswhich the earthly spirit can put forth, this is the nature andvirtue of the root being manifest. Therefore, he that will be atrue Christian must fix his eye on Christ, the spring of his life,and keep in the feeling and experience of his living virtue,and in that offer up all his sacrifices of faith, love, and obedi-ence to God. And he that will be a true minister must waitupon the power himself, to be an instrument (in the hand ofpower) to direct men to this, and to preserve and build themup therein.

But alas, this is the stone which the wise builders havealways refused! The builders before the coming of Christ gota knowledge concerning the Messiah to come, but beingunacquainted with the thing itself, rejected both its comingand the vessel in which it appeared. And the builders allthroughout the apostasy got a knowledge of Christ havingcome, and preached believing in him crucified as the way tolife; but the living stone, the living thing itself, which is boththe foundation, the corner stone, and the top stone of thebuilding, they have been ignorant of and ready to persecuteat every appearance of it. Christ can no more now appear inSpirit than formerly he could in that prepared body of fleshwithout the wise builders showing themselves ready to cry

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out against him as a blasphemer, a profaner of God's ordi-nances, a deceiver of the people, or one that has a devil. "Butwisdom" in all ages "is justified by her children," and by noone else. He that is born of the wisdom can discern thewomb and acknowledge the fruit and branches, even underthe dark veil whereby it hides itself from all the fleshly-wiseof every age. "The kingdom of God comes not by observa-tion." The wisest Scribes and Pharisees could not know it byall the observations which they could gather out of Moses'and the prophets' writings. And none can know it now by anyobservations which they gather out of the apostles' writings,but rather by being born of that Spirit whereof the apostleswere born, and by being formed in that womb wherein theywere formed. By this means alone does one come to knowthe thing that they knew. He that receives the same eye, seesthe same thing, according to his measure. And coming to thelife wherein the apostles received the truth, the words whichthey spoke concerning the truth are easy to discern. As theywere written in the Spirit, so they must be read in the Spirit;and they are exceedingly profitable when read in this way.But man, guessing and imagining and reasoning in his carnalwisdom concerning the things of God, and so gatheringsenses and meanings about the words and expressions ofScripture, does but build up a Tower of Babel, which theeternal life and power will throw down (whenever heappears), together with him who built it.

Oh that men were wise to wait for the discovery of thetrue rock, and of the true builder upon that rock! Oh thatthat city and building might be raised in them which Godalone can erect. Then they would not be left desolate andmiserable in that stormy day which will shake all buildingsand foundations and rocks, except our Rock. For in that dayall professors and preachers and high notionists and what-

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ever sort else can be named who have stumbled at God'sliving truth, shall confess with tears, sorrow, anguish, andshame, that their rock is not as our rock. For though all sortsof professors generally acknowledge Christ as the rock intheir words, yet most miss the thing itself. For the subtleenemy has made use of a notion or apprehension of the thingin the carnal mind to deceive and lure away from the thingitself. Thus he keeps them from feeling the eternal virtue, theliving power of life in the heart, which is the arm of God'ssalvation, whereby Christ draws man's lost soul and spirit outof the grave of sin and corruption up to the Father. But oh,how are poor hearts deceived who think they will bepresented without spot or wrinkle to God having a merebelief regarding what Christ did while he was here on earth!How deceived are they who boast in Christ's making satisfac-tion for them even while they carry the body of sin aroundwith them to the very last of their time here in the body, andhave not felt the arm of God's power breaking down theirspiritual enemies, their lusts, their corruptions, andredeeming them from them! Christ had the name Jesusgiven him because he was to save his people from their sins,and no man can truly and livingly know the name Jesusfurther than he experiences the saving virtue of it. But theone that effectually experiences the virtue, he indeed knowsthe name, and can bow at the name, feeling his lusts andenemies bowed under by the power of it, and feeling some-thing else raised up in him which can worship the Father inSpirit and truth. Oh that the sons of men knew! Oh that theteachers and professors of this age understood what theyhave so long reviled and trampled upon! Surely they wouldmourn bitterly, kiss the Son, and escape the wrath.

Now, if the Lord is pleased to smite anyone's earthlywisdom and comprehension (which is the main thing that

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stands in the way of the pure openings and revelations of thelife), and give him a true sense of anything here written, lethim in fear acknowledge the Lord. Let him wait upon theLord to be kept in this feeling, not magnifying or reviling anyof his messengers, but in meekness and humility embracingthe instructions of the Almighty from whatever hand he hasused to give to them. As for me, I am but a shell. And if thisparty knew me1 (who sets me up so high, preferring me abovemany whom the Lord has preferred far above me), he wouldsoon acknowledge me to be a poor, weak, contemptible one.Yet I must by no means deny that indeed the pure liquor ofthe eternal life, at its pleasure, springs up and issues outthrough me. Though I can also say, in true understanding,that it issues out far oftener, and much more abundantlythrough others. Let it have its honor, wherever it appears!And may the Lord bring down that thing in people's heartswhich hinders the acknowledging and receiving of its virtue.

The Spiritual Kingdom

Christ's kingdom, God's kingdom, the kingdom of heaven(for they are all one and the same), is that seed of eternal lifewhich God has hid in the hearts of the sons of men, wherebyhe gathers them back unto himself, brings them under theyoke of his government, rules over them, and reigns in them.

This kingdom is likened to a grain of mustard seed for itssmallness; to a pearl for its riches, value, and worth; and toleaven for its spreading nature. And many other parables didChrist make use of to describe it: such as a piece of silver,which the woman that lost it, lighting the candle, sweeping

1 The text of this chapter is taken from Penington's response to a paper inwhich he felt he was being unduly praised or preferred by its authors.

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the house, and searching it diligently, at length found it, eventhere where she had lost it.

Man, fallen from God, is become lost as to the Lord. Andas to his own happiness in the Lord, he has been driven fromGod's blessed presence and divine image, life, and Spirit, intothe earthly spirit, image, and life, which he chose. Yet, in thisearth, in this field of the world, God has hid something, eventhe everlasting pearl, which, when man is awakened to seekand find by the eternal light of life, is able to redeem him.The pearl is able to overspread and leaven him (he becomingsubject to the laws, leadings, teachings, and power of it) intothe likeness and image of the pure life and spirit.

Oh that men knew the gift of God! Oh that men knewthe purchase of the blood of Christ! Oh that men knew thatspiritual good thing by which Christ (who died for them) canredeem them! Oh that in this gift they might be united toChrist and so by him be renewed and restored to God. For asthe Father receives none but through the Son, so the Sonreceives none but in that gift of grace which he bestows fromthe Father. He acknowledges no faith, no love, no hope, norepentance, no obedience, but that which springs from that,and stands in that.

Now, as man is born of this and leavened by it (as hebecomes a fool in his own earthly wisdom and excellency ofthe fallen spirit, and becomes a babe, a child, etc.) so heenters into the kingdom, being ingrafted into the root, and sogrows up in this, and this in him. And here is the new nature,the new life, the new heart, the new spirit, in which the unityand fellowship with God is again known. And here also is thedisunion with the world, the wisdom, the interests, the fash-ions, the customs, the fears, the hopes, the delights, the joysof this world, and whatever else is of it. For Christ, as he isnot of the world, so he calls men out of the world. And those

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who follow him and become his disciples must go out of theworld after him; that is, they must travel in spirit andconduct out from what is of the earth, out from whatever isnot of the Father. They are not of the world, as I am not of theworld (says Christ concerning his disciples, John 17), there-fore the world hates them.

The laws of this kingdom are given forth in the kingdom,from the covenant of life which is made there in Christ. Theyare written in the heart, in the mind, as far as it is renewed.There the fear is put, there the eternal wisdom is opened,there is Zion known, and the Jerusalem which is from above,and the laws of eternal life issue fresh from it, and arerevealed by the life in the heart which is turned towards thelife. There sin is reproved and everlasting righteousnessmanifested in the light which cannot deceive. And as theheart is made subject under the yoke, so sin is wrought out,and righteousness brought in. And under the cross (or yokeof life) the blood of the everlasting covenant runs through thevessel to keep it pure, sweet, clean, and fresh in the life.

This then is the government of Christ: to be subject to hisSpirit, which appears and opens his will in the gift of gracewhich comes from him. It is to experience his living breath,by which the heart is begotten to God, out of the region ofdarkness. It is to know the movings, the stirrings, the lead-ings, the steps of the Lamb, who is "the Captain of oursalvation." It is to follow him wherever he goes, doing allthings that he commands, forbearing all things that heforbids, "without murmuring, without disputing."

Whoever will be of the inward Israel, the spiritual Israel,which Christ redeems out of the spiritual Egypt, and leadsthrough the spiritual wilderness into the land of rest, mustknow his leader, must receive his Spirit, and follow it faith-fully. "If any man has not the Spirit of Christ, he is none of

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his;" he is none of the spiritual Israel. And if any man follownot the spirit of Christ through all the travels in the wilder-ness, (but instead sits down along the way, or lies downbefore any kind of enemy, and comes not to the end of hisjourney, finishing the warfare and fight of faith) he falls shortof the rest. Oh that men were awakened to consider things asthey truly are! For true religion is not an outward form ofdoctrine or worship of any sort, as men generally (whosepoor souls are deceived through the subtlety of the powers ofdarkness) are too apt and willing to apprehend. But true reli-gion consists in Spirit, in power, in virtue, in life; not in theoldness of any form that passes away, but in the newness ofthe Spirit, which abides forever. It consists in being born ofthe Spirit, in abiding in the Spirit, in living, walking, andworshiping in the Spirit; yes, in becoming and growing intoSpirit, and into eternal life, for "that which is born of theSpirit is spirit." Oh that the sons of men would hearken, thatthey might taste of the sweetness and riches of the goodnesswhich the Father in his free love has opened in the spirits ofmany! Oh that men would allow the wearing out of theirearthly spirit and wisdom, that they might become like God,to be formed into and live in his image! How long shall thedestroyer in every age prejudice men against those who seektheir good? Surely the spirit of this world will strive to thevery last against the Spirit of God! For indeed the spirit ofthis world is not subject to the Spirit of God, nor indeed can itbe, and so it cannot endure the government of Christ'skingdom (which is not of this world) to be set up in its sight.

Yet the government of Christ and his kingdom is notcontrary to any just government of any nation or people.Christ's government is a righteous government of the heart,or inner man, which does not oppose a righteous governmentof the outward man. Indeed, those who are Christ's subjects,

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and are singly obedient to his law of righteousness in theirspirits, are more faithful to men, and more subject to any justlaw of government, than any others can be, for their fidelityand subjection is out of love, and for conscience' sake. Butthat which offends the world is just this: that men manytimes make laws in their own will, and according to their ownwisdom, which are wrought with selfish ends and corruptinterests. And that which is of God cannot bow to anythingwhich is corrupt in man. It can lie down and suffer, and bearthe lash upon its back, but it cannot do anything which isagainst its life. It cannot be disloyal to its King to gratify thespirit of this world; but whatever practice or testimony itsKing calls for against the evil and corruption of this world, itmust obey singly and faithfully.

Oh that men would fear before the Lord, and be sure togovern in that which is of God. Then the rulers on earthshould harm none of his, nor hazard the shaking of theirgovernment! But whatever is not of God, both within andwithout, must fall in the day of God's power. Oh, happy is hewho is now made willing to part with that which God is deter-mined to rend from man, in order that his standing may be inthat which cannot be shaken! For there has been a greatearthquake in this nation, both of things without and ofthings within; and there yet remains more to be shaken, bothwithout and within, that the glory of God may have room toappear. O England! "Kiss the Son, lest he be angry!" Let allsuch laws and customs as are not of him fall before him; andwhatever is of him, let it bow unto him (both within andwithout) that his wrath not break forth like a fire, which nonecan quench.

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Chapter XI

Some Directions to the Panting Soul

"COME unto me, all you that labor, and are heavyladen, and I will give you rest. Take my yoke uponyou, and learn of me, for I am meek and lowly inheart, and you shall find rest unto your souls; for myyoke is easy, and my burden is light." Mat. 11:28-30.

Some sweet meditations sprang in my heart concerningthis portion of Scripture, with breathings of spirit and tenderaffections towards those “that labor and are heavy laden,"which I find myself drawn to communicate.

1. The soul's true rest is in the gospel (which is "the power ofGod unto salvation.") Here is the truth with regard to thekingdom, wherein is life, joy, peace, and everlasting rest tothe soul in God. The law had the shadow of the good thingsto come, but under the law there was not the possession ofthe good things themselves, but only a laboring after them,and a mourning and burden because of the lack of them. Butin the gospel is the substance and enjoyment, where life andimmortality are brought to light and an entrance into theeverlasting kingdom is experienced, possessed, and enjoyed."The kingdom of heaven is at hand," says the forerunner; it is

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come, says the Messiah; and in it there is righteousness, andpeace, and joy in the pure Spirit of life.

2. It is the will of the King of saints that his people shouldenjoy the rest and peace of his gospel. He does not desirethem to be always laboring and heavy laden as under the law,but he would have their souls experience and enjoy the ease,the liberty, the sweetness, the pure power and eternal rest ofhis life. The Spirit of the Lord was upon him to preach gladtidings to the meek, liberty to the captives, life to the dead,the opening of the prison door, the binding-up of the broken-hearted, the pouring in of oil upon the wounded. The Lorddesires to have the souls of his people enjoy that which hecame to bring them.

3. Christ has plainly marked out the path of his rest to everyweary, panting soul, which he that walks in cannot miss. Hehas made the way plain in the gospel, so plain, that the trav-eling man, though a fool, yet keeping to the light of thegospel, cannot err therein, or miss its blessed rest. What isthe way? Why, "Come unto me; take my yoke upon you andlearn of me." He that walks in this path cannot miss it. Therest is at the end of it. No, rather, the rest is in it—"He thatbelieves enters into the rest." The true faith, the faith whichstands in the power of God and which is given to the oneborn from above, this faith is the substance of the rest hopedfor, and there is a true taste and some real enjoyment of itgiven to him that truly believes.

4. The rest was once felt and enjoyed when the gospel wasknown in power. Believers, in the first days of the gospel(before the night overtook that glorious dispensation) found"peace and joy in believing;" indeed, they could rejoice in the

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Lord always. They felt the power and the life which stoodover all the powers of darkness, and brought good to themout of every affliction, temptation, and distress. They stoodin the life and in the power which had quickened them andwas present with them, and so they could "count it all joywhen they fell into manifold temptations," knowing theadvantage which would accrue to them thereby, andpossessing their souls in the pure patience till God wrought itout for them. They had an entrance ministered to them intothe everlasting kingdom. They received the kingdom whichcould not be shaken, and in it had fellowship with the Fatherand with the Son, and in the eternal light the blood ran intheir vessels, which cleansed them and kept them pure. Theysat down with Christ in the heavenly places, even everyone inthe particular mansion which God had built in them by hisSpirit. The fear of the living God was put in their hearts. TheSpirit of the Lord was within them, and there his law waswritten and read in the Spirit, and the treasures of hiskingdom were opened by the key of David in the hand of theSpirit. Thus their souls had true satisfaction and rest inmeasure, and were traveling on towards the fullness.

5. There is no rest to be enjoyed in the gospel for the soulthat is out from under the yoke. The true rest is found in thatthing which yokes down all that is at ease and at libertyoutside of the life. Only when that which is yoked down isconsumed and destroyed is the liberty known; and then it isno longer felt to be a yoke, but rather perfect freedom. Butthe same thing which is the liberty is also the yoke; and underthe yoke, the sweetness, the ease, the safe possession of thelife is enjoyed. Mark this therefore diligently: the yoke is notone thing and the liberty another; but they are one and thesame. The power of God, the life everlasting, the pure light,

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the divine nature, is a yoke to the transgressing nature; but itis the ease, the pleasure, the rest, the peace, the joy, of thatwhich is born of God.

Now to the soul that has felt breathings towards the Lordformerly, and in whom there are yet any true breathings leftafter his living presence and the experience of his eternalvirtue in the heart, I have this to say: Where are you? Areyou in your soul's rest? Do you experience the virtue andpower of the gospel? Is your laboring for life in a good degreeat an end? And do you experience the life and power flowingin upon you from the free fountain? Is the load really takenoff from your back? Do you find the captive redeemed andset free from the power of sin, and the captivity broken? Ishe who led you captive away from the eternal life and powernow led captive by the life and by the eternal redeemingpower? Have you found this, or have you missed it? Let yourheart answer. Oh, do not imagine and talk away the rest andsalvation of your soul!

The gospel state is a state of substance, a state ofenjoying the life, a state of experiencing the presence andpower of the Lord in his pure, holy Spirit. It is a state ofbinding up, a state of healing, a state of knowing the Lordand walking with him in the light of his own Spirit. It beginsin a sweet, powerful touch of life, and there is a growth in thelife (in the power, in the divine virtue, in the rest, peace, andsatisfaction of the soul in God) to be administered and waitedfor daily. Are you now here, in the living power, in the divinelife, joined to the spring of life, drawing water of life out ofthe well of life with joy? Or are you dry, dead, barren,sapless, or at best unsatisfied and mourning after what youlack? You then that are dry, dead and barren, as it werewithout the living God (who do not know the shining of his

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sun, nor the descending of his dews from on high upon histender plants), oh wait for the life-giving virtue, for the visita-tions of the dayspring from on high! Wait for him that youmay be made alive again to God, that you may find his lifevisiting you, his Spirit breathing upon you. Turn and waitthat the seed of Jacob may be raised in you to travel out ofthis barren state, even out of this land of darkness, and fromunder the shadow of death, to the land where life lives andflourishes. Know the land that daily distributes plentifulnourishment and refreshment to all its offspring who aretaught to wait for it, and to feed on it in the holy place, out ofthe sight of the eye of the fleshly wisdom.

And you who are still gasping after the living God, uponwhom the breathings of life still abide, who remain unsatis-fied inwardly for lack of the presence of the Lord, and whosehearts still mourn and lament deeply after him, oh considerwhat is the matter! Consider why it is you have mourned solong, and sought so long, and yet to this day are at a distancefrom the thing you have mourned for and sought after!

"Strait is the gate and narrow is the way that leads untolife, and few there be that find it." The way of unbelief isbroad, indeed, but the way of belief is broad also. It is easyfor a man to believe concerning Christ, or in Christ (as hisheart may call it), so as to miss the nature of the true faithand all the sweet and blessed effects which accompany it. Itis easy likewise to miss the yoke, or to take up a wrong yoke,in the self-will, self-wisdom, self-interpretation of Scriptures.It is easy to turn aside from the true yoke, but it is hardcoming under the yoke of the life, and hard abiding under it.Again, it is easy to learn wrongly. A man may read and hearin such a way that he may be always learning and never cometo the knowledge of the truth, that is, never come to the truthas it is received and held in Jesus. And if a man so misses the

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way, how can he attain the goal? If one does not begin in thetrue faith, in the living faith, how can he attain the rest towhich the true faith alone leads? If a man misses the yoke, orabides not constantly under the yoke, how can he meet withthe true ease and rest which is in it, and which it alone canadminister? If a man does not learn the truth aright from thetrue teacher, how can he ever reap the effects of the trueknowledge? Ah, poor hearts! It is not enough to havebreathings after God, nor to be very diligent and industriouseither in outward ordinances or inward exercises of spirit.The way of the gospel must be cast open by God, and the soulled into it by him, and daily preserved by him. A soul mustwalk in the path which is proper for it to walk in, otherwise itmay mourn and cry all its days, and yet never meet with thatenjoyment of God, and satisfaction in God, which it waits forand cries after. It is one thing to mourn after a gospel-state,but another thing to be brought into it by the power. Withmy heart I acknowledge those that mourn after and feel theirlack of God, wherever they are. But this I know certainly,that they can never come to the enjoyment of him except inthat living path which the Scriptures testify of to be in himwho is the life.

Question: But how can my poor soul that has long mournedand groaned and been sick of love after my beloved, come towalk in his path, so that I may meet with, and lie down in, thepower of life and salvation which the gospel holds forth to thetrue believer?

Answer: You who desire to enjoy your beloved, and to expe-rience the rest of his gospel, and to walk in that path whichleads to him, wait to learn of the Spirit these following things:

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1 . Know what it is that can walk in the path of life, andindeed is alone capable of walking therein. It is that whichgroans and mourns, that which is begotten of God in you.The path of life is for the seed of life. The true knowledge ofthe way, with the walking in the way, is reserved for God'schild, for God's traveler. Therefore, keep in the regeneration,keep in the birth; be no more than God has made you. Giveover your own willing; give over your own running; give overyour own desiring to know or to be anything. Sink down tothe seed which God sows in the heart, and let that grow inyou, and be in you, and breathe in you, and act in you, andyou will find by sweet experience that the Lord knows, loves,and acknowledges that seed, and will lead it to the inheri-tance of life, which is his portion. And as you take up thecross to yourself, and allow that seed to overspread andbecome a yoke over you, you will become renewed, and enjoylife, and the everlasting inheritance in the seed.

2. Know the light of the Spirit in which you must walk.There the child is begotten (not in Satan's darkness, nor inthe light of man's wisdom, searching knowledge, or compre-hension), and there it walks. In that light the child findsevery step and motion towards the land of life. Therefore,hold no knowledge out of the Spirit. If any knowledgeconcerning the things of God be held out of the freshness ofthe Spirit, it presently proves dead and unprofitable. Thespiritual Israel cannot travel without a spiritual light, whichlight is eternal and incomprehensible, and cannot be held byman's spirit. This light shines fresh in the renewed spiritevery day, and so is daily gathering it more and more inwardinto itself, comprehending it in itself, and preserving it in itsown purity, clearness, and brightness.

Now this has been the downfall of many: even catching

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some light from the Spirit, and then transplanting the imageof divine things into the earthly nature, and there holding itin the earthly part. In this way man seeks to grow wise, andto make use of spiritual things as he sees good, and does notsee the necessity of depending on the Spirit for fresh lightand life every day for every spiritual motion. Thus the trav-eler soon comes to lose the true path, and instead travels onin a road of his own wisdom's forming. And such a manseems to himself to make a large progress, yet he makes notrue progress at all, but has gone exceedingly far in the wrongdirection, which ground he must traverse back again beforehe can come to the truth of his former state, or proceed on inthe true way.

3. Know and keep to the power, which alone began any truework in the heart, which alone can preserve it, and whichalone can carry it on. Christ was made a priest, not after thelaw of a carnal commandment, but after the power of anendless life. And every priest under him (which every truebeliever is) is also made so by the same power. The powers ofdarkness are continually at hand, against which nothing canstand without being in that power which is above them.

Now, the soul's first coming to Christ must be in thepower of the Father's drawing; and no believing afterwards isof the right nature except what abides in and goes forth in thesame power. So the taking up the yoke, and the soul's traveland progress in it, must be by the power of the new life, andso must be all of the disciple's learning. As the masterteaches in the power of the Spirit the things which alone canbe seen with the new eye, heard with the new ear, andreceived into the new heart, so the student must learn andreceive his lessons of life in the same power. If any disciple ofChrist be out from under the shadow of the power, believing

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without the power, walking without the power, actingwithout the power, he is out from that wherein his life stands,and from wherein alone he finds preservation. And oh, howliable is such a one to the pits, bruises, snares, and tempta-tions of the enemy!

4. Watch against the selfish wisdom in every step of yourgrowth, that it does not come between you and your life. Bewatchful that you are not deceived with a likeness, a shadow,making it appear more pleasing to the eye than thesubstance. In every step of your way it will be laying snaresfor you; and it is easy for deceit to enter you at any time, andfor fleshly wisdom to rise up in you under an appearance ofspiritual wisdom, unless the Lord tenderly and powerfullypreserve you. If the wrong wisdom prevails, it will lead youfrom the path of the true wisdom; it will deceive you with afalse faith, instead of the true faith, with false praying,instead of the breathings of the true child, with diligence andzeal in the false way, instead of the true zeal and diligence.Indeed, it will hurry you along in the path of error, shuttingthat eye in you which can see, and hardening your heartagainst your truest friend. And being thus deceived, you maybecome as zealous in your age and generation against thetruth as the Jews were in theirs.

5. Let nothing judge in you (concerning your own heart, orconcerning others, or concerning any way or truth of God)except that which is begotten of God in the heart. Let thelight in which you are begotten to God, and which shinesupon his begotten, be the only judge in you, and then youcannot err in judgment. Be not hasty, be not forward in judg-ment; keep back to the life, still waiting for the appearanceand openings of the life. A few steps gained in the life and

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power of God are much safer and sweeter than a hastyprogress in the hasty, forward spirit.

Indeed this is the true religion—the experience of God'sSpirit beginning something in the heart, the heart's waitingon him for more of his Spirit, and walking on with him in hisSpirit, as he pleases to make alive, lead, draw, andstrengthen. Indeed there is no duty or ordinance of thegospel outside of the Spirit. It is easy, however, to commendand practice the likeness of these things without the Spirit,and then that which was of God in the heart soon withers,and a contrary building is raised, and the state of the heartchanged. Oh wait on the Lord that he may give you to under-stand these things!

Question: But how may I know and keep to the begotten ofGod, and to the light and power of the Lord, and keep downthe fleshly wisdom and comprehension concerning the thingsof God?

Answer: When God begets life in the heart, there is a savorof it in your vessel, and a secret, living warmth and virtuewhich the heart in some measure feels, whereby life isknown. Lie low in the fear of the Most High that this leavenmay grow and increase in you. This is the leaven of thekingdom. This is it which must change your heart andnature, and make your vessel (which perhaps has been longand much corrupted) fit to receive the treasure of thekingdom.

Now while the savor is upon you, while the virtue of thelife is fresh in you, you will find some strength towards God,with some little taste and discerning of the things of hiskingdom. Know your weakness, and do not go beyond themeasure; but in what you have received bow before the full-

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ness, worship God in that, and be patient however he dealswith you, waiting for more from him. And when the nightcomes upon you, and you are perhaps at a loss, missing thesavor and presence of the life, and not knowing how to comeby it again, be patient and still, and you will find breathingsafter a fresh visitation, and a meek, humble, broken spiritbefore the Lord. You will see that you can do nothing torecover his presence again; no, you cannot so much as waitfor him, or breathe after him, without his help. But he isclose to the poor, close to the broken, close to the distressed,close to the helpless. Oh do not, with your fleshly cries androarings, think to awaken your beloved before his season!But in the night of distress, feel after that which may quietand stay your heart till the next springing of the day. The sunwill arise, which will scatter the clouds, and he is near whowill give you hope that you will yet see God, and find againthe quickenings and leadings of his Spirit. And in the day ofhis power you will find strength to walk with him; yes, in theday of your weakness his grace will be sufficient for you. Hewill nurture you up in his life by his pure Spirit, causing youto grow under his shadow. He will be teaching you to live,and to speak, and to move and act from the seed, and withinthe compass of his light and life eternal. Only be not wise tocatch the notion of things into the earthly part, where themoth can corrupt, and where the thief can break through andsteal. But come to know the divine treasury, where all thethings of life are treasured up by the Spirit, and handed forthto the living child with fresh life, according to its need ofthem.

In this way your heart will be kept close to God, andyour spiritual senses continually exercised about the things ofGod. It will be easy for you to know the shepherd's voice, andto distinguish the sound of the Spirit in your own heart. And

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he who tries spirits and motions in your own heart, will alsogive you the discerning of truth and error elsewhere, evenbetween the Spirit of God and the spirit of Satan in others.You will be able to try not only words, but spirits, becomingacquainted with the anointing which tastes all things, andwill allow you to judge, not by the words, but by the power.For to you, being in the power, in the anointing, in the savor,it will become natural to feel, to taste, to know and unite withwhat is one with your life, what comes from the same spirit inothers, and also to turn from the contrary. And thus yourlife, your growth, your path will be sweet, safe, clear, certain,demonstrative in the Spirit, and past all reasonings of fleshand blood, either in yourself or in others. Even the begin-nings of life eternal are of a higher nature than man can comeat. Man's wisdom and knowledge concerning the things ofGod is but brutish before it. But as you come into that life,and abide and grow in that life, you are beyond man's judg-ment, and are able to judge man, and discern his wholecourse.

On Worshiping the Living God

I have had deep experience concerning the worship ofGod from a child, having travailed in spirit with my God forthe right knowledge thereof, and in singleness of heart I havegiven up unto him according as he has taught and led mypoor, needy, depending soul. Now the worship of God is aweighty thing, and there have been (and still are) so manyerrors about it. These errors are of such dangerous conse-quence, both in relation to men's eternal estate hereafter, andto their right constitution, peace, and welfare in this world.Therefore is it on my heart to answer a few questions

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concerning the worship of God, for the service of such as bothdesire and need instruction therein.

Question 1: Who is the acceptable worshiper in the sight ofGod? Or to whom has God held forth his worship in the sightof the world, since he rejected the Jews with their worship?

It is not every man that would thrust himself upon theLord whom the Lord will accept; but "the true worshipers willworship in spirit and truth, for the Father seeks such toworship him." John 4:23. There is a capacity to be found inman to make him a worshiper, even such a capacity as mayenable him to perform that worship which God requires ofhim. Now this is the thing to be inquired into: What is thiscapacity? And who are the persons that are found in thiscapacity?

Answer: The worshiper in the times of the gospel, theworshiper under the new covenant, is "he that is born ofGod," he that is drawn out of the dark spirit of this world, andformed anew in the light of God's Spirit. The worshiperwhom “the Father seeks to worship him” is the inward Jew,he that has the uncircumcision of his heart cut off by thepower of God. This is the sort of worshipers God chose whenhe cast off the outward Jews. God did not choose any onenation, or many nations, instead of the one which he cast off.Rather, he sent his apostles and ministers among all nationsto gather a spiritual seed instead of the natural. And thisspiritual seed alone is capable of setting up and holding forthhis spiritual worship unto the world, and to provoke them towait for and press towards the capacity of coming into thesame spiritual worship with them.

Question 2: Which is the place of worship?

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Answer: The only place of worship in the new covenant iswhere the spiritual worshipers meet together. This place isspiritual. Even as the worship is spiritual, so is the placewhere it is to be offered. It has a spiritual constitution; it isnot outward, as under the law. It is to be offered in theSpirit; that is the place. Where does my soul offer its privateworship to God? Does it have relation to any outward place?Or is it in the building which God has reared up in my heartby his Spirit? This building stands in, and is comprehendedin, his Spirit, and I can offer his public worship in no otherplace except in a building of the same nature, in a house builtof more of the same stones.

This then is the way of worshiping in the true Light:various living stones meeting together, every one retiring inspirit into the living name, into the power which begat them,meeting in one and the same place, in one and the samepower, in one and the same fountain of Life. Here they bowdown to the Father of life, offering up living sacrifices to him,and receiving the bread and water of life from him, andfeeding in the rich pastures of his infinite fullness. In theholy city, in the living temple which is built by God of thestone which all other builders refuse, is the place of theworship of the living God, where the true Jews meet to offerup their spirits, souls, and bodies a living sacrifice to theFather of life. Here they meet with such a glorious presenceand power of the Father as none but the true Jews were everacquainted with.

Question 3: What is the worship, or what are the sacrifices,which the true worshipers offer up to God in this holy place?

Answer: The gifts that come from his Spirit. These are

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offered up and nothing else. The breathings which the Fathergives into the heart of the child, they are breathed back untohim in the same spirit of life, in the living sense, in the quick-ening power. Nothing of man's wisdom, nothing of man'sinvention, nothing according to man's will, nothing thatwould please the flesh, or seem glorious in its eye, is offeredup here. But the exhortations, directions, or reproofs thatspring up in God's light, in God's wisdom, these are givenforth in the leadings and by the guidance of his Spirit, andthey reach to the hearts of those to whom he pleases to directthem. And this is the ground of such meltings, breakings,and convictions of soul as are frequently found in suchassemblies. For the living God is there and the dread of hispower overspreads the hearts of such as are gathered intoand assembled in his name. The life springs up in theearthen vessels, and the savor is precious to all that havetheir spiritual senses.

Question 4: What is the season of offering up these gifts?

Answer: The seasons of the true worship stand in the will ofGod. They are his gifts, and the time of them stands in thewill of the Giver. Prayer is a gift. A man cannot pray when-ever he desires; but he is to watch and to wait when theFather will kindle in him living breathings towards himself.So the word of God (whether of exhortation or instruction) isa gift, which is to be waited for, and then to be given forth inthe life and strength of that Spirit which caused it to spring.Indeed it is a hard matter either to speak the word of theLord, or to hear the word of the Lord. A man may easilyspeak what he invents, and another may easily hear andjudge of such words; but to speak the word of life requires thetongue of the learned in the language of God's Spirit. And to

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hear the word of life requires a quickened ear. And to knowthe times and seasons of the Spirit requires both beingbegotten of the Spirit, and being acquainted with it.

Question 5: Was this the worship of the former Christians inthe apostles' days?

Answer: Search the Scriptures. Were they not come to theNew Jerusalem? And where did they offer their sacrifices?Did they offer them in the Old Jerusalem, or at Samaria, orthe mountain where the fathers worshiped? Or did they notrather offer them at the Mount Zion, to which they had come,where the male of the flock (even the Lamb without spot) isknown, and the blood of sprinkling experienced? Heb. 12:22-24 and 1 Pet. 2:5. Oh read! Read in the life of God, thenature of the things themselves, and do not feed upon yourown imaginations, or the imaginations of any other menconcerning them. Sweet is our God; his living presence isexceedingly nourishing to the soul. Precious is his power feltin the heart; it is no less than life eternal to worship him inhis Spirit. Oh let not the enemy of the soul cheat your soulsany longer of the precious things of his kingdom with huskyand dry food which only gratifies the earthly part, but nour-ishes not the immortal life!

Question 6: How did the worship of God come to be trans-formed and changed so greatly from the living power, intosuch dead, formal ways as generally worshipers in the worldare found in?

Answer: The enemy has done this, by God's permission.The Lord was pleased to allow him thus far to prevail againstthe truth; even to get into the outward form of it, and there to

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beget men into the form, and then deny and turn against thepower. And this is the way of antichrist in kingdoms andnations, even to set up a formal way of worship, and by it tofight against the true power.

Some Questions and Answers Relating to Conver-sion, and to Tenderness of Conscience

Question: What is the way of conversion?

Answer: To turn men from darkness unto light, and fromthe power of Satan unto God.

Question: When is a man converted?

Answer: When he is gathered into the light and power, outof the darkness of sin and dominions of Satan.

Question: How is man converted?

Answer: By the operation of the light and power of Godupon his conscience.1

Question: In what condition is the conscience before Godworks upon it?

1 As mentioned previously, Penington and his contemporaries under-stood the conscience to be the deeper faculty of knowledge in the soulthat can either agree with or disagree with the mind. It is important tonote that both the mind and the conscience of the unbeliever are natu-rally defiled. Paul writes, Titus 1:15 “To the pure, all things are pure;but to those who are defiled and unbelieving, nothing is pure, but boththeir mind and their conscience are defiled.” Therefore it is not theconscience itself that is or that possesses divine light (as many falselyassume). Rather, it is Christ the Light in the conscience that brings manto the knowledge of the truth and, when obeyed, to the transformationof the soul.

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Answer: Hard and corrupt; hardened by selfish reasoningsand dark imaginations against the convictions of the lightand operations of the power of God. It is corrupted with thesin and iniquity that dwell in it.

Question: What does God make it by his working upon it?

Answer: Gentle and tender, fit to receive the impressions ofhis Spirit. By the influence and power of his Spirit on theconscience, he opens the ear to hearken to his voice, andprepares the heart to follow him in his leadings.

Question: How does God carry on his work in the convertedsoul?

Answer: By keeping it low and tender, out of the self-wisdom and hardening reasonings of the human under-standing. By this means he keeps the soul pliable to the lightand power of his Spirit.

Question: Is it only a tender conscience that is fit to beworked upon by God?

Answer: Yes, indeed, that alone. The heart that is hard isinconsiderate of the voice of God and is stiff and stubbornagainst it. It always has close at hand some wisdom or will ofthe flesh with which to withstand the voice and leadings ofGod.

Question: Who is it that preserves the conscience tender?Answer: The Lord of the conscience. He who made it knowsthe proper temper of it; and his light and power are aloneable to preserve it in that tenderness in which he formed it.

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Question: What is it that hardens the conscience?

Answer: The wisdom of the flesh. Man, having gained awisdom outside of the light of God by the imaginations,reasonings, and strength thereof, hardens himself againstGod.

Question: In what must a man be vigilant if he desires tohave the work of conversion continue in his heart?

Answer: He must be careful to turn from and avoid thereasonings of man's wisdom, and to have his eye and earopen to the light and voice of God's Spirit, so that hisconscience may be kept upright and clear before the Lord.

Question: What stains the conscience?

Answer: Any disobedience to God's Spirit, any hearkening toor following the voice of a strange spirit. This lets in thedarkness which defiles, even as the light cleanses.

Question: Is a man then to expect such a thing as the lead-ings of God's Spirit in his conscience?

Answer: A man cannot inherit the kingdom of God except hebe born again, even "born of the Spirit." So says the Scrip-ture, and so says the experience of everyone who experiencesthe new birth. And when he is born of the Spirit, he is toabide with the Spirit, and from him learn the law of the newlife, and receive power from him daily. If he does not, thespirit of darkness will soon get ground in him, and by degreesrecover him back again into his dominion.

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Question: Surely if this be true, then hard is the way of truereligion, and there are but few who are found in the truth ofit.

Answer: The way of true religion is hard indeed, and whollycontrary both to man's wisdom and will. Indeed, man cannotenter into it, nor walk therein, except as his wisdom and willare cut down. He that will be a disciple of Christ and followthe leadings of his Spirit must deny himself wholly, andbecome another's, and be content to stand or fall to his ownMaster. He cannot please men, no not in his worshiping ofGod; but he must turn from that which is glorious in men'seyes, and sacrifice to the Lord that which is to them an abom-ination. Exo 8:26. So that he who will be approved in thesight of God must expect to be condemned by men.

Question: Why has God put his people upon such hardshipas still (in all ages and generations) to walk in a way contraryto the world, and to be the objects of its hatred, scorn, andpersecution?

Answer: How can it be otherwise, since his people arebegotten in a Spirit that is contrary to the world, and whichtestifies against the world, showing that its deeds are evil?How can the spirit of the world not turn against such asthese, and hate and persecute them?

Question: How long shall it be this way?

Answer: Until truth is raised by the power of God intodominion over the spirit and power of darkness. The Spiritof life now suffers under the burden of man's corruptions, in

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love to them, striving to save them. There is something inevery sinner that at seasons groans under the weight of hissins, and in some proportion strives against the burdenthereof. This shall not always lie underneath; but in the dayof the Lord it shall rise over the transgressor. In that dayIsrael shall be glorious with his God, and receive praise ofhim, and be eased of all that have oppressed him.

Question: Will there be such a day?

Answer: The Scriptures testify of such a day, wherein theLord "alone shall be exalted," and "wherein he will take awaythe rebuke of his people from off all the earth," and bringdown "all that is high and lifted up" above the fear and Spiritof the Lord. And in this our age the Lord has chosen manymessengers to run up and down and proclaim this day. Andas sure as the Lord lives, what he has spoken shall come topass, and not a tittle of it fall to the ground.

God did not make man for him to serve his own lusts,nor his creation to serve the lusts of man. Rather he mademan to fear before and serve his Creator; and he made thecreatures to be ordered by man in the fear and wisdom ofGod to the glory of God. The spirit of God now groans underman's iniquity; the spirits of his people mourn and sigh also.Indeed, the very creatures groan under the bondage ofcorruption; and the God of compassion hears their cry. Aday, even a mighty day of redemption and deliverance isdetermined, wherein the spirit of the world shall be sunkdown with all its weight of wickedness, and the Spirit of lifeand righteousness shall rise in its glory.

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Chapter XII

Some Questions and AnswersFor the Opening of the Eyes

Question: How came man to fall from his original condition?

Answer: Not willingly, nor of an inclination of his own; buthe was deceived to entertain a desire of enlarging his blessed-ness outside of the limits of the will of his Creator.

Question: How could such a temptation enter man when hewas pure and holy, inclined towards good and against evil,after the image of his Creator?

Answer: Man was not created to enjoy a perfection inhimself separate from his Creator, or to live of himself, butrather to live by dependence. And though he had no inclina-tion in himself to seek a life in himself outside of thefountain, yet there was in him the capacity to do so. It wasbefore this capacity that the tempter laid his bait ofadvancing man to a greater wisdom, glory, and excellencythan what his Creator had placed him in. Then man, consid-ering the offer without dependence upon his Creator, fellfrom that alone which was able to uphold him in the purestate wherein he was made. In this way he was taken in the

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snare of misery and brought to that loss which all the sons ofAdam lie groveling under to this day.

Question: What is the state of man in and since the fall?

Answer: It is a state of darkness, a state of death, a state ofdeep captivity, wherein his soul, body, and spirit havebecome dark as to the light of God, dead as to the life of right-eousness, and captive unto that spirit which has enteredthem by their hearkening to it. This spirit now dwells andrules in them in the darkness as God did before in the light.

Question: How is man dark? How is man dead? Is his soulor body dead as to their being? Or how is it?

Answer: Man is not dead as to his being, either in soul orbody, but as to the right, pure, and sanctified state of each.The vessels still remain the same in being, but they areemptied of their proper liquor, and filled with other wine.The understanding is the same, the reason the same, the willthe same, the memory the same, and the bodily members thesame as to their being or matter; but they are all entirelyleavened, and another king now dwells in them and reignsover them.

Question: Is there no need then for the destruction of man'sreason, or bringing it to nothing, but only a need for a changeof the leaven?

Answer: Man has become another thing by degenerationfrom the life. He is so poisoned by sin and corruption that heis to be wholly broken down and brought to nothing, even inthe natural capacities, so that he may be new-made and built

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up in the newness of the Spirit. Thus he is to become as afool, as a little child, and to be formed and born of the Spirit.And as he springs up in the life he is to forget his owncountry, for he now lives in the Spirit and walks in the Spirit.While he keeps watch to the Spirit and against his ownreason in the pure child-likeness, he shall at length find hisreason new-formed and springing up in him. But if the eye ofreason opens too fast, and is not kept fixed upon the light oflife, the betrayer will enter again at that door and bring thesoul into death, even after it has had sweet and precioustastes of the redeeming virtue and power.

Question: Can man in the fall see his fallen estate, and soseek after a recovery out of it?

Answer: It is not possible for him to do so without somelight shining upon him from the Redeemer. How can dark-ness discover darkness? That which makes the darknessmanifest is the light. When the vessel is dark, and the princeof darkness fills it and dwells in it, what can that eye seeexcept what is according to the darkness, judging evil to begood, and good to be evil, bitter to be sweet, and sweet to bebitter.

Question: But does not every man have at least some light, atsome time or other, whereby they can see good or evil insome measure?

Answer: This arises not from the light of man's nature as itnow stands in the fall (which being wholly in the enemy'shands, and being itself become darkness, cannot at all giveman notice of the darkness), but from a fresh visitation of thelife, which gives all men a day of visitation by the shining of

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its light. The living Spirit also strives with man, attractinghim from the one to the other, according to the Lord's goodpleasure.

Question: But does not man have a kind of natural light inthe fallen condition which discovers to him good and evil?

Answer: No, not a true light, not a true discovery, but onlysomething which the enemy sets up in man to keep him inthe entanglements of deceit and free from the suspicion of it.For the enemy, entering into him by his subtlety, blinds anddeceives his eye (that he may the better hold him captive inthe deceit), insomuch as man cannot discern the false imagewhich the enemy has stamped upon him. For though theenemy brings man into a state of real darkness, death, andcaptivity, yet these things do not appear to man as what theyare, but are discolored, or painted, to appear what they arenot, and so serve better to deceive, bewitch, and entangleman therein. The enemy did not represent darkness, death,and captivity in a dreadful appearance to Adam, but ratherportrayed them as wisdom, as light, as a better life, as agreater freedom. And in this way he still enters man, andafter this same manner he still dwells in man, until the truelight pursues him, opening and discovering his deceit. Thelight then draws man back from this false paradise of plea-sure in human wisdom and in liberty outside of the life, andinto a sense of his lack of, and longings after, the true gardenof the living God.

Question: Is man then mistaken in his judgment of good andevil since the fall?

Answer: Yes, altogether mistaken. And by this mistake man

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situates himself and takes up his habitation in the kingdomof darkness, wherein are strongholds and wise reasoningsagainst the true God and for the false appearances of good.So it is that in particular persons, and also in societies, evil ispursued and affirmed as good; and the true good issuppressed as evil through the working of the mystery ofdarkness in men's hearts.

Question: What then is the true estate and condition of manin the fall?

Answer: A state of false light, of false life, of false liberty. Heseems to himself to be advanced in wisdom above the low,empty, naked condition of innocency (which is nothing, andhas nothing, except by a continual dependence on the good-ness of the Creator). He seems also to be advanced in life,advanced in liberty. He can speak his own words, think hisown thoughts, do his own will, seek himself, please himself,satisfy himself. The life of righteousness seems to him ayoke, a kind of bondage; he is free from the restraint of it, forhe has life in himself, and is exceeding wise in his view.

Question: What then is the work of redemption?

Answer: To purge the old leaven out of the vessel, to purifythe vessel from all the false appearances of light, to batterdown all the strongholds of the enemy in the mind, all thereasonings, thoughts, imaginations, and consultations; andso to newly-create and newly-form the vessel in the image ofthe wisdom and purity wherein it was first formed.

Question: Who does this work, or who is man's redeemer outof the fall?

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Answer: The Eternal Word or Son of the Father, even thewisdom and power which went forth from the fountain tocreate all things. The same Word goes forth from the bosomof the Father to purify the creature, and so bring the creatureback (being purified and cleansed) into his bosom again.

Question: With what does this Word, or Redeemer, redeem?

Answer: With his own life, with his own blood, with his owneternal virtue and purity. He descends into the lower parts ofthe earth, becomes flesh there, sows his own seed in hisprepared earth, begets of his flesh and of his bone, in his ownlikeness, and nourishes with his own flesh and blood unto lifeeverlasting.

To Those Who Claim to Lack Power from God

Question: What is God?

Answer: He is the fountain of beings and natures, theinward substance of all that appears outwardly, the one whocreates, upholds, consumes, and brings to nothing, as hepleases.

Question: What are his commandments?

Answer: They are very many, but they all may be referred tothese two heads: To love God above all, and to love one'sneighbor as one's self, in every respect doing unto him as onewould like to be done to by him in the like case.

Question: How may man perform these?

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Answer: Only by receiving a seed of life from God, andkeeping close to it.

Question: How may a man receive a seed of life from God?

Answer: God is near to every man with the breath of his life,breathing upon him at times according to his pleasure.Whenever man's spirit opens unto this life, and drinks it in, itbecomes a seed of life in him, overspreading and leaveninghim up to eternal life.

Question: What hinders man from receiving this seed of life,and from keeping close to it?

Answer: A fleshly seed, which is contrary to the knowledge,fear, and obedience of the Lord, and to all that springs fromthe power of his life.

Question: How came this fleshly seed to be found in man?

Answer: It was sown there by the enemy of man's soul; mangiving him entrance into his spirit, by hearkening to hissuggestions and allurements.

Question: What help does man have against this fleshlyseed?

Answer: None of himself; but being freely touched by theseed of life, and tasting thereof, he is to wait on God's mercyand grace for the manifestation of his light and power, todiscover to him the evil nature and course of his own heart,and to cut down his corrupt desires, reasonings, and imagi-nations.

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Question: How may a man come to believe in this seed oflife?

Answer: In experiencing its nature, in waiting to experiencesomething begotten by it. In this its light springs, its lifesprings, its love springs, its hidden power appears, and itspreserving wisdom and goodness are made manifest to thesoul that clings to it.

Question: How may a man come to obey this seed?

Answer: In the faith, in the seeing of it, in the clinging to it,the strength issues forth from the seed into the creaturewhich makes him able to perform all that it calls for.

Question: Why do persons who come to a true beginning oflife, and to earnest breathings after God, feel so weak andcomplain so much for lack of power?

Answer: From the enemy's interposing of reasoningsbetween them and their faith. The darkness, the principle ofunbelief, lies near, and is raising mud (as much as possible)between the seed of life and the soul. And so far as it cancome between these, it disturbs both the motions of the soultowards its spring of life, and also the spring's clear bubblingup in and running through the soul.

Question: What does God require of man?

Answer: He requires of man repentance, faith, and obedi-ence. That he should turn at his call, from the darkness to thelight; that he should trust in and cleave to the light, and

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believe the spirit of darkness no more; and lastly, that heshould obey the light, follow the light, walk in the footsteps ofthe living towards the land of light.

Question: How can man do this?

Answer: Of himself he cannot; but being touched, beingquickened by the eternal power, being turned by a secretvirtue and stirring of the life in his heart, then he can turntowards the one who turns him. Being drawn by the life, bythe power, he can follow after the life and after the power.Finding the sweetness of the living vine, and his soul madealive by the sap of the vine, his heart can now cleave to andabide in the vine and bring forth the fruit of the living faithand obedience to the vinedresser.

Now mark this: Is it possible for any man to come toeternal rest if he travels not in the true path? Is there anypath besides the repentance, faith, and obedience in theliving Spirit? Is there another way for the child begotten bythe eternal power other than to be taught by the Father toabide and walk in the life and in the power?

God puts forth his hand all the day long to fetch homelost man. He has given him a talent, a living talent, which isable to bring man into life, and to bring forth the fruits of lifein man. Man overlooks this talent and does not join his heartto it, nor bring forth the fruits of life to the giver, but rathercries out that he lacks power. He cries, “What am I?” “Whatcan I do?” “Can I cleanse my own heart? “Can I kill my owncorruptions?” “Can I make myself alive?” etc.

Now mark this too: There have been several dispensa-tions of God to mankind; in all of which, man (of himself)falls short of the life, of the power, of the glory, and comesunder condemnation. God lays the blame on man for not

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hearkening, for not believing, for not walking with him. Manlays the blame on God, and says he lacks power. Nowconsider those who are not obedient to the light (which lightthey cannot but confess to shine in their heart, and often toreprove them), and ask them why they do not obey it? Is notthis their plea, that they lack power? But let men consider,will this stand before the throne of God? This is the condem-nation, that men do not believe the light of life, do not obeythe gospel of our Lord Jesus Christ, do not trust and followthe light which would lead them to life. Rather they trust andfollow the darkness, which leads into death, and into ever-lasting condemnation. Man's plea is that he lacks power todo so. Is this true?

I confess that the power does not flow forth to man in theway that he expects it. The power of life works man out ofdeath in a secret way, and it begins in him as weakness. Atfirst there is all the strength and power of the enemy againstthe work of God in the heart. And there is but a little thing(like a grain of mustard seed), a weak thing, a foolish thing,there to overcome all this; and yet in this little thing is thepower. And here is the great deceit of man: he looks for agreat, manifest power in or upon him to begin with, and doesnot see how the power is in the little weak stirrings of life inthe heart. The power is in the rising up of something againstthe mighty strength of corruption in him, which he must turntowards, cleave to, and wait upon. The strength of the Lordwill be made manifest in its season, and he will be drawnnearer and nearer to the Lord, and his enemies will be over-come and fall in a way he knows not. But he that waits forsuch a mighty appearance of power at first, looking to beginin this way and thus be preserved and carried on, this onecannot walk in the eternal path. For God's power springs upas weakness, and leads on and overcomes enemies in a

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mysterious way of working, and not in such a manifest anddirect way of conquest, as man's wisdom expects.

The seed of the kingdom is sown and grows up in a waythat man does not understand, and the power appears andworks in it in a way that he is not aware of. Man looks for thekingdom, the power, and the life in a way of his observation,answerable to the thoughts and expectations of his heart. Butit never comes this way, but rather in the way of its owneternal motion. It springs in the hearts of many, and theyoverlook the thing, and turn from it daily, not knowing itstrue way of appearance, but expecting it some other way.And thus the enemy holds them in the bonds of death, andthey are captives in the strange land, refusing the Prince oflife in his daily offers of life, because they do not look for himthis way, but after another way and manner. And until thiseye of observation be put out in them, they can never clearlysee the appearance of the Savior to them, nor feel the efficacyof his saving of them from that from which none but he candeliver.

The Right Knowledge of the Things of God

There are yet some things that lie weighty upon my heartto lay before you which may be serviceable and helpful to youin your present condition. They are four propositions,relating to the right knowledge of the things of God, whichare these following:

First, that the knowledge of the things of God comes from theSpirit. As the Scriptures themselves came from the Spirit, sothe true knowledge of them is alone given to any man whichreceives it by the same Spirit. And no man living can know

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the meaning of the words which the Spirit spoke, except asthe same Spirit which spoke them gives the meaning of them.

Secondly, that the knowledge of God (the living knowledge,the serviceable knowledge) is alone held in the Spirit, and inthe birth which is of the Spirit. Man's natural part is not thetrue treasury, nor is man's reason to be master of any of thethings of God's Spirit. Rather, that which holds the knowl-edge of the kingdom, the grace of the kingdom, the livingexperiences, is that which is born of the seed of the kingdom;and man's reason is forever to be shut out of the things ofGod except where it bows, is limited, and subjected to them.

Thirdly, that the knowledge received from the Spirit is still tobe tried by the Spirit. The Spirit alone can keep it living, andthe Spirit alone can tell whether the life and virtue is still init, or whether death has caught it. Only the Spirit can discernwhether it be the manna fit for the soul's food, or the mannaonce given but now corrupted. Oh my dear friends, wait tounderstand my experience concerning this thing, which isthis: That which I had certainly received from God, andwhich the true birth at first fed upon, the earthly birth thensought to catch, lay hold of, and treasure up to feed upon atanother time. Likewise in my reading of the Scriptures, Ioften fell into the great snare of reading in my own will andgathering things in my own understanding, and therebygrowing wise concerning the things of God after the flesh.For though at that time I was not without living knowledgeand experiences of God, yet I knew not how to turn from thedeath, nor to keep to the life. And so the bad, the lean, theearthly, the ill-favored, overgrew the good and well-pleasingto God, and brought it into bitter misery and death. Oh thatyou knew being begotten of the will of the Father, and

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keeping to the will of the Father, and receiving the breaddaily from his hand! That which man conceives concerningthe Scriptures is not the pure milk of the Word, for only thatwhich the breasts give out has the immediate life, virtue, andtrue nourishment in it. And this must be returned back intothe divine treasury, and not held in the earthly part, in theearthly will and understanding, but received from the lifeagain when it is again needed. Yes, this I have often known,that when I have been in great distress, I have received freshcomfort from the Lord; but running to it afterwards, it neverwas able to comfort me, but rather more deeply wounded me.In this way the Lord has been teaching me to live uponhimself, and not upon anything received from him, but uponthe life itself, the mercy, the good pleasure, which comesdirectly from the living bread daily.

Fourthly, it is easy receiving a knowledge in the earthly part,in the earthly wisdom, apart from the Spirit and living virtue.When one reads a scripture, it is easy conceiving and appre-hending a meaning one's self, or taking in another man'smeaning; but it is hard abstaining from all conceivings andreasonings of the mind, and waiting for the pure will andopening of the Spirit. Also it is easy retaining knowledge andmaking use of it in the will and wisdom of the earthly mind,for both these are natural; but it is hard denying the reason,the thoughts and imaginations, and watching to the Spirit.

O professors, wait for the living appearance of God! Waitfor the freshness of his Spirit in your spirits, so that in thatwhich comes from the Spirit you may know the Spirit, andmay also know how to turn to him and abide with him.Watch against that wisdom in yourselves which in all agesand generations is eternally shut out of the things of the

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kingdom, although it may gather and hold a vast knowledgeof the things of the kingdom in the earthly treasury. Thefleshly Israel has the wisdom of the letter, but spiritual Israelthe wisdom, virtue, and life of the Spirit in all ages and gener-ations. And though he that is born after the flesh despiseshim who is born after the Spirit, yet this one is God's heir;and the bond-woman, the earthly wisdom, with all her chil-dren (even the greatest giants in knowledge, profession ofreligion, and Scripture observations), must be cast out, andnot inherit the land of life. This is written that the seed mightbe raised in you by the power, which is to inherit the lifeeternal, and that you not find your souls deceived when thelight of that day fully opens, which has already dawned.

I was in a poor, low condition, when the Lord formerlyvisited me. I was as lost, as undone, as miserable as any.Whatever knowledge, whatever life, whatever precious virtueI then received was from God's grace; but it was still his own,and I found that he could call for it at his pleasure. Andsurely, he who has received from the fountain ought to trustand to give back again to the fountain when he calls for it,and then to remain empty, naked, desolate, until he be againfreely visited. This is a hard lesson, who can learn it? Whocan trust his life to the fountain and lie open to whateverfollows? Yet this did the Lord require of me. And since myheart was not willing to part with my life, but rather strove toretain it and to grow in this first experience of grace untoperfection, he broke it after an unutterable manner, andbrought such misery and desolation upon me as I could notpossibly have suspected. And now he is teaching me to livemore fully upon his grace, or rather upon the spring, where Iam nothing, where I can be nothing forever, but he is and willbe what he will be, and when he will be. And now nothing inme can be satisfied with him, except what is of him, and lives

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in him. And here all that I have known, or formerly tasted ofhim, springs up again at his pleasure; and I drink of the oldwine, and also of the new, but I have nothing at my owndisposal. And when I cling to anything, or seek to beanything, I lose the spring, and am corrected for my back-sliding and adultery of spirit. But then I am again visitedwith fresh love, and the springing up of fresh power and life,and fresh visitations of the rich mercy and grace which theeverlasting fountain naturally opens in its own.

The pearl is exceedingly rich, the treasure of life unutter-able. He that will possess it must sell all for it, even all hislusts and corruptions, indeed all the riches of his nature (thebest of his will, the best of his wisdom most refined). Notonly this, but all the riches of his spirit, all that he has held orcan hold outside of the life. Then, when he is poor in spirit,and has nothing in himself but emptiness, nothing so muchas to receive or retain the life except what is formed, growsup in, and is preserved in the life, according to its own merewill and good pleasure, then only is he fit to be compre-hended and brought forth in the eternal spring. Perfectlyhappy is he who is perfectly possessed by the spring; yet he isnot without a proportion of blessedness also who is mourningafter it and traveling towards it. This can never be attainedby the natural part retaining the letter of any spiritual revela-tion or knowledge; but only by beginning in the eternalvirtue, abiding in it, and traveling from death to death, andfrom life to life, until all be slain which is to die and perish inthe way, and all be raised and perfected which is to receiveand live in the kingdom and crown of life forever. This crownthe Lord lays before all to run after, but none but the spiritualseed (begotten of and abiding in the Spirit) can obtain it.Mind then this brief sum:

The lost creature, the undone creature, is graciously

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sought after and visited by the fountain of its life and being.Being visited with the mercy and grace, and impressed, it

receives something of the grace and living virtue from thefountain.

Having received something, the creature is apt to retainit in the creaturely vessel (even in his own will, and seek toenlarge his own wisdom thereby, and so to become some-thing again in himself), forgetting the spring.

As the creature retains anything in the natural part,outside of the immediate experience of the living virtue, itcorrupts, it adulterates from the living spring.

And that with which any one has thus adulterated, mustbe taken from him, and he be made dead to it, and it to him,before he can be recovered into a living state, fit to enjoywhat he formerly received, or further to receive of and growup in the fresh, living virtue.

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Chapter XIII

The Sum and Substance of True Religion

Inquiry 1: What is true religion? Is it a gift from God be-stowed on those whom he begets by the power of his life? Oris it a profession of worship in the nature of this world whicha man may attain to by natural means and efforts?

Inquiry 2: What is the sum and substance of the true reli-gion? Is it not love from a seed of life? Is it not a travel out ofthe enmity of the creature into the love of God? Does not thelight of life spring in the love, and gather into the love? Doesnot Christ, revealed in the heart, and leavening the heart withthe savor of life, teach love towards enemies, to bear withthem in love, to seek them in love, to forgive them in love, topray for them in love, to wish good to them and wrestle withGod for mercy towards them, even while they are hating andpersecuting?

Inquiry 3: Are the Catholics or Protestants or any other sortof religious persons found in this love? Do they manifest itby their discipleship to Christ and the power of Christ inthem? Or rather, do they set up their several outward formsand maintain them in wrath and enmity against each other?

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Indeed, would they not destroy each other if they could?Surely this spirit is in too many of them! And does this notgive a strong evidence against their religion, that it has but anoutward form and not the true power in it? Does it not showthat in heart they are not the disciples of Christ? For if theywere his disciples, they would by him learn to love.

Inquiry 4: Whether any form of religion (if not held in thepower of life, and subjected to the power) does not fightagainst the power, keeping up an outside show without thesubstance, and thereby crushing the substance? What formof religion at this day in the world allows the love to grow,and the life to lead and rule in the love, and the Lord of life toexercise his authority in the hearts and consciences of men?This is for lack of power within, and because of outwardforms forcibly set up; for the religion of the gospel began inSpirit and in power, and it never can be restored andpreserved but by the same Spirit and power. The splitting ofthe Protestants from the Catholics was no further good thanit was held in the power of the life; and the splitting of othersfrom the Protestants was no further good than it was begunand held in the same power. Even though a party beginuprightly by a true and clear leading of the Spirit of God, yetjust as soon as it starts to invent and turn aside to a form ofits own choosing, it is immediately corrupted, being upheldby the reasonings and understandings of men.

Inquiry 5: Whether the power of true religion (and true love)if it were raised up and restored again, would make the worldhappier, and set everything in its proper place, both inwardlyand outwardly? Is not sense an excellent thing in man if it beguided by reason? And is not reason a much more excellentthing if it be guided by the inward seed of life? But sense left

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to itself, without the guidance of reason, how brutish it is!And reason left to itself, without the guidance of the life, fallsbelow sense. How cruel, how blind, how selfish, how unrigh-teous is the man that follows the dictates of his own corruptreason, without knowing and becoming subject to that whichshould enlighten it and give him the right use of it!

Inquiry 6: When God restores true religion and raises it upin power, whether then the forms and ways of worshipwithout the power must of necessity wither and decay?When the power first appeared in the dispensation of thegospel, did not all the shadows of Moses' ceremonies fly awayand vanish before it? And when it appears again, shall not allthe shadows and inventions of man which have sprung upsince then (in the time of the night) vanish before the bright-ness of the light of the day? Where the power arises in anyheart, what becomes of man and all that springs from him?Where is his wisdom? Where is his former worship? Whatbecomes of all his forms of religion? Do they not all dissolveand come to nothing? And does not he become as a littlechild to be formed again in the power of life, and born of theSpirit of life, that he may enter into God's kingdom? Do notall the old things pass away and new things spring up fromthe seed of life, which God sows and preserves in the heart byhis power?

Now who is wise to understand these things? Who hasthe key to open the mysteries of life? Who knows the timesand seasons (the times and seasons of forms, and the timesand seasons of life and power)? Who sees what God is aboutto do in the world, and prepares his heart for his administra-tions on the earth? Who is a friend to God, and to mankind,and willing to travel in spirit out of this dark, corrupt, earthly

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state of things, into the heavenly nature and being? This hecannot do by his own strength and reason, but only by thepower and leadings of God revealed in him, an inward prin-ciple of life. And he that will follow this must feel it in hisheart, and then turn his back upon the earthly nature andwisdom, and war against his own corrupt reasonings in andwith the light of life as it arises and is further and furthermade manifest in his heart, through the grace and mercy ofGod. In this way God offers help to miserable, lost man, toredeem him out of his misery and undone estate.

Man has a time here allotted him by God; and when thetime is over, it is determined concerning him. He is aseedsman in this world, and what he sows here he must reaphereafter. He sows either to the flesh or to the Spirit; eitherto his own will or to God's will. He follows either the ways ofhis own heart or of God's Spirit. He experiences either thepower of true religion and is thereby renewed and fitted forGod, or he contents himself with a form of godliness withoutthe power, and in effect remains what he was.

He that is renewed, he that is changed in heart and life,he that sows to the will and nature of God, shall inherit lifewith God. He that lives in a form of religion without thepower, and follows the vanities of his own mind, shall be cutoff from God, and lie down in sorrow and anguish of soul.Such a one will bitterly bewail his mis-spent time and thelosing of his soul's life and happiness for a few days ofenjoying the earthly nature and spirit in its corrupt anddegenerated estate.

O Man, whoever you are that are drowned in the lustsand pleasures of this world, which answer only to the sensualand corrupt part! Oh remember that you have also aprecious soul, which needs redemption by the power of Godto make you happy! And one day this soul will be awakened

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in you, and when it is awakened, it will feel its lack of God.Now is the day of God's stretching out his arm to you! Oh, donot let it slip away! For if you do, terrible will the day of yourawakening be; and your misery will be unavoidable and intol-erable. And if now the pains of your body are so dreadful toyou, what will the tearing of your soul be by the wrath of theAlmighty? Lay it to heart, and retire inwardly, seeking to feelsomething of God gathering and guiding your soul out ofyour own worldly nature and spirit and into the nature andlife of his Spirit. For the spirit of man returns to God thatgave it, as well as the body to the earth. And then the Lordappoints it to its proper place, which is according to thenature it is found in. If it be wheat, if it be of the renewednature, if it has taken up the cross and followed Christ in theregeneration, then he gathers it into his barn. If it be of thechaffy nature, of the earthly spirit, the mind remaining unre-newed and unreconciled to the nature of God, then to theunquenchable fire (even the fire which will burn and scorchunquenchably) and to the worm which dies not, but gnawsperpetually and brings to mind all the former vanity and mis-spent time to increase the heat and flames of the fire. Oh,what soul, if it were not bewitched and lulled into a deadsleep by the stupefying spirit of this world, would run sogreat a hazard for the enjoying of a few momentary pleasuresin the sensual part? And who would knowingly lose theinward enjoyment of peace and reconciliation with God here,and the pleasures of his kingdom of true glory afterwards?

The Persuasions of Reason and Faith

There is the natural man, and the spiritual man; andthere are the persuasions of each in and about matters of reli-gion. There is the persuasion of reason and the persuasion of

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faith. The persuasion of reason is that belief which manreceives into his mind or heart from the exercise of thereasoning faculty; and this persuasion in matters of religionis but man's opinion or judgment. Now, no matter howcertain or infallible this persuasion appears to him, yet it maybe shaken by a demonstration or evidence of a higher kindand nature.

The persuasion of faith is that belief which the new crea-ture receives in the renewed mind from the evidence anddemonstration of the Spirit. This persuasion opens andmanifests the things of the Spirit unto the mind that isbegotten and renewed by it.

Now the lowest persuasion of faith is higher, and of amore noble nature, than the highest persuasion of reason.True faith is of a higher principle and of a deeper nature andground than man's reason is. But because such faith does notappear within man's sphere, but rather out of it, and it iscontrary to the line and reach of his wisdom, it is accountedby him foolishness and madness. So it is that the wisdom ofGod (and the children thereof) are judged and condemned byman in this day.

And how can it be otherwise? How can the wisdom ofman not judge as foolishness something whose beauty andexcellency are hid from its eye? But this is because thewisdom of man operates out of its place, and is not subjectedto the wisdom of God, but rather exalted above it. Thereforeman's wisdom is permitted for a time to lift itself up in itsconceit and persecute the pure wisdom of God and her chil-dren. But it will at last fall and be broken, and its daydeservedly come to an end and be shut up in the shadows andchambers of eternal darkness.

But what ear of man can hear this! Surely none that isstrong in the way of man's wisdom, reason, and under-

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standing; but only that which is bruised, broken, and in somemeasure dashed in pieces by the inroads of the divine life andnature. Happy is he who knows and hearkens to the persua-sions of God's Spirit, who is born of God and taught to waitupon him and worship him in Spirit. And happy is the onewho receives his religion from the light of faith into therenewed nature and mind, and not from the reason of maninto the natural understanding, which is easily corrupted andcannot be kept pure.

Some Mysteries of God's Kingdom Glanced At

CONCERNING CHRIST

Question: What is Christ?

Answer: He is the immediate offspring of eternal life inhimself, and the fountain or spring of life unto the creation."Even as the Father has life in himself, so has he given to theSon to have life in himself;" and in and through his Son hecommunicates his life unto his creatures.

Question: How does Christ convey life?

Answer: As the living word; as the promised seed. He sowsthe seed of the kingdom (in which is the life) into the heart.And as he makes way for this to spread and grow up in andleaven the vessel, so he quickens and gathers into his life.Again, he is the enlightening word, the life-giving word, theword of wisdom, the word of power, the word of love andreconciliation, whose voice works mightily towards the

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destroying of sin and the saving of the soul from it.

Question: Where is this word or seed to be waited for?

Answer: Its appearance is in the hearts of the sons of men,and there it is to be waited for. There God sows this seed,and there it is nigh to them whom God visits with his loving-kindness and mercy.

Question: How is this word received?

Answer: By faith in the virtue which flows from it. Thenature of the word is to turn against sin, and to draw towardsthe Father. Its light shines to discover sin, and its life stirs toquicken against it. Now, as the heart believes and ispersuaded against that which the light discovers to be evil,and as it is won over to that which the light shows to be good,the word is thus far received, and a foundation of unionbetween it and the soul is laid. But as the heart rejects orturns from anything that comes from the word, Christ isthereby rejected and turned from.

Question: How does this Word work in or upon the heart?

Answer: According to the entrance it gets into the heart, oraccording as it is rejected or refused. As it gets entrance, itworks life there, and works the creature into its life. It bringsin its nature, its righteousness, its holiness, its sweetness, itspeace, its love, its joy, its meekness, its patience, etc., as itmakes room in the heart by working out the contrary. Butwhere it is rejected, it works death and condemnation, andincreases the captivity and misery of the soul, so that it werebetter never to hear any sound of Christ in the heart than to

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not hearken and become subject to it.

Question: What hinders union with Christ?

Answer: The strong man armed, whom Christ comes todispossess, does what he can to blind the eye from seeing thelovely nature of Christ, and to harden the heart against hisappearances.

Question: How may the soul be helped against the strongman?

Answer: Receiving the truth in the love, and giving up theheart to the virtue that flows from Christ in his visits andappearances, allows into the soul that strength whichconquers him. The strong man is not able to stand before thepower of Christ, which power works within as it is let in bythe soul. It is the unbelief of the heart, and the earthlythoughts and imaginations, which give the enemy strength.But before true faith, even in the smallest measure, thestrong man is weak, and his strength falls.

CONCERNING THE WAY OF KNOWING CHRIST

Christ is the minister of the true sanctuary which Godhas pitched, and not man. There is a city, "whose builder andmaker is God." The foundation stone, the cornerstone, thetop stone of this city or building is Christ. The one thereforethat desires to know Christ, and to be built upon Christ, mustfind a holy thing revealed in his heart, and his soul built upupon it by him who alone can raise this building. Only onecan rear up the tabernacle that has long been fallen down,

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who can build up the old waste places and restore the pathsfor the ransomed and redeemed of the Lord to walk andtravel upon.

Now he who can find anything of God built up in hisheart (yes, if he can find even the beginnings of the true sanc-tuary), he may also find Christ ministering there. In theheart the true high priest offers up sacrifices, intercedes withthe Father, and also gives the soul the food of the holy thingsto eat. Now this is the way of knowing Christ, namely, in hisbegetting life in the heart, in his presence there, in his minis-trations there between the soul and the Father. And he thatthus knows him, watching in singleness of heart with the trueeye, cannot be deceived concerning him, but knows the voiceof his Spirit, and readily embraces it. But a stranger ordeceiver he knows not, and will not hear, but by the instinctof life turns from it. Thus the knowledge and preservation ofthe sheep is not by the wise reasonings of the mindconcerning the shepherd's voice and the stranger's voice, butby an instinct of the new hidden nature, which teaches thesimple-hearted to avoid the snares in which the earthlywisdom is easily entangled. The meek, the humble, thebroken-hearted, the weak, the poor, the babes, the little chil-dren, these are they whom the Father teaches. These havethat preservation and instruction which the wise, knowing,judicious minds (in man's account) miss. Thus the foolish-ness of God is wiser than man, and the weakness of Godstronger than man. And God has chosen in every man thatwhich is not, to bring to naught all that is in him, so that noflesh might glory in his presence, nor any man be able toboast before the Lord of the salvation of his soul.

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CONCERNING REPENTANCE

Question: What is repentance?

Answer: It is Christ's turning of the heart from the deadnature, and from the dead works, towards the living seed andthe living works thereof.

Question: Cannot a man turn from sin and turn to God whenhe chooses?

Answer: No; man is a captive, his understanding is captive,his will is captive. All of man's affections and nature are incaptivity, and nothing can turn him towards God except forthat which is stronger than the power which keeps himcaptive.

Question: How is repentance wrought?

Answer: It is Christ's gift, whom God has appointed a princeand Savior to give repentance and remission of sins. He givesrepentance in its enlightening and drawing virtue, by whichsin's nature is discovered, and the bent of the soul is secretlyturned against it.

Question: What is the heart turned from, and what is itturned towards?

Answer: It is turned from one nature to another, from oneseed to another, from one spirit to another, from one courseto another, from one end to another.

Question: Is repentance given in fullness all at once?

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Answer: No; but it increases and is given daily more andmore to the heart that waits on the Lord. Sin, the nature of it,the course of the mind and body in it, is uncovered dailymore and more, and the loathing and detesting of it increasesas the new nature gathers strength in the mind and increasesin the light and power of life.

Question: What if there be a committing of sin after one hasturned from it?

Answer: Here the repentance is not yet perfected; the enemyis not wholly cast out, nor his strength quite broken; the lawis not there fulfilled, the covenant of grace is not there fullywitnessed; but the soul is still in a degree of captivity underthe power of the enemy. Yet if the bent of the heart is againstthe sin committed, God charges it upon the enemy and notupon the soul. "Now if I do that I would not, it is no more Ithat do it, but sin that dwells in me." Rom. 7:20.

CONCERNING FAITH

Question: What is faith?

Answer: It is a belief in the appearances of the Lord to thesoul, and a cleaving to and drinking in of their virtue. Thereare diverse appearances of the Lord, even as a life-givingSpirit, quickening and enlivening the soul; also as a discov-erer, reprover, and condemner of sin, and justifier ofrighteousness; likewise as a strengthener and comforter ofthat which lacks his strength and comfort; and as a fountainof perfect love, sweetness, and of all good, etc. Now, howeverthe Lord pleases to appear, that which sees, knows, owns,

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and falls in with his appearances, drinking in the virtuethereof, that is faith.

Question: By what means is faith wrought?

Answer: By the living word in the heart; by the word fromwhich the soul came, and which is nigh to the soul. This wasthe word of faith, or the word which wrought faith under thelaw. Deut. 30. This was the word of faith which the apostlespreached, and which wrought faith under the gospel. Rom.10. This is the word which we feel working faith in us now.Indeed, this is the seed of life from which every spiritualthing springs and grows in the heart.

Question: How is faith received?

Answer: In the life-giving power. The seed of life shootsforth its light, its life, its nature, its virtue into the heart. Theheart being touched with this is in some measure quickenedtowards God, and in and from this life-giving virtue faithflows into the soul. For in the death of sin, in the dead state,there is nothing but unbelief. Faith therefore must neces-sarily flow from the quickenings of life.

Question: What does faith do in the heart?

Answer: It unites to God and separates from sin. It beginsand carries on the work of redemption in the soul. It receivesthat which is of God, and beats back the contrary. It keepsthe mind chaste, pure, living, and fresh before the Lord. Itdraws out the virtue and sucks in the sweetness of everyappearance of God in the heart. It keeps in the love of God,and expels the love of sin, love of the creature, love of self, or

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anything that stands outside of God. Indeed faith is thatwhich sucks in the breath of life, and that which purges outthe breath and power of death.

Question: In what does faith stand?

Answer: True faith stands in that by which it is received,even in the quickening power. Faith must be continually keptalive by the seed of life, or it cannot live. It springs in thepower, it dwells in the power, it acts in the power, and isnever found out of it. Man cannot believe when he will; it is acontinual gift, depending upon the continual quickening andnourishment of that life from whence it sprang.

Question: Why does the enemy so assault with unbelief, andfight so strongly against the faith of the soul?

Answer: Because all depends upon it. Stop faith, and he hasstopped all; overcome that, and he overcomes all. If faithstands and abides in strength, the enemy gains nothing, butrather loses by every temptation and seeming victory.

CONCERNING LOVE

Question: What is love?

Answer: What shall I say of it, or how shall I in wordsexpress its nature? It is the sweetness of life; it is the sweet,tender, melting nature of God, flowing up through his seed oflife into the creature, and of all things making the creaturemost like unto himself, both in nature and operation. Itfulfills the law, it fulfills the gospel; it wraps up all into one

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and brings forth all in the oneness. It excludes all evil out ofthe heart, it perfects all good in the heart. A touch of lovedoes this in measure; perfect love does this in fullness.

But how can I proceed to speak of it? Oh that the soulsof all that fear and wait on the Lord might experience itsnature fully! Then they would not fail to know its sweet,overcoming operations both towards one another andtowards enemies. And this my soul waits and cries after,even the full springing up of eternal love in my heart, and theswallowing of me wholly into it, and the bringing of my soulwholly forth in it, that the life of God in its own perfect sweet-ness may fully run forth through this vessel, and not be at alltinctured by the vessel, but rather perfectly tincture andchange the vessel into its own nature. Then shall no fault befound in my soul before the Lord, but the spotless life be fullyenjoyed by me, and become a perfectly pleasant sacrifice tomy God.

Oh how sweet is love! How pleasant is its nature! Howbeautifully does it behave itself in every condition, uponevery occasion, to every person, and about everything! Howtenderly, how readily, does it help and serve the lowest! Howpatiently, how meekly, does it bear all things, either fromGod or man, however unexpectedly they come, or howeverhard they seem! How it does believe, how it does hope, howit does forgive, how it does cover even that which seems notto be excusable, and not fit to be covered! How kind is iteven in its interpretations and charges concerning wrongs! Itnever grates upon the spirit of him whom it reprehends; itnever hardens, it never provokes; but it carries a meltingnessand power of conviction with it. This is the nature of God.And in the vessels made able to receive love and bring forthits glory, the power of enmity is not able to stand.

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CONCERNING OBEDIENCE

Question: What is obedience?

Answer: It is the subjection of the soul to the law of theSpirit, which subjection flows from, and is strengthened by,love. To wait to know the mind of God, and perform his willin everything, through the virtue of the seed of life revealedwithin, this is the obedience of faith. This is the obedience ofthe seed conveyed into the creature by the seed. Theobedient son is he who naturally does the will; yes, and he isthe choice servant also.

Mark how everything in the kingdom, every spiritualthing, refers to Christ, and centers in him. His nature, hisvirtue, his presence, his power, makes up all. Indeed he is allin all to a believer, only variously manifested and opened inthe heart by the Spirit. He is the volume of the whole book,every page and line speaks of him and describes him in someor other of his sweet and beautiful characteristics. So that if Ishould yet speak further of other things, such as meekness,tenderness, humility, mercy, gentleness, patience, long-suffering, contentedness, etc. (all of which I would muchrather be read in his living book of the eternal Word than inmy writings), I am only speaking further of his naturebrought up, manifested, and displaying itself in and throughthe creatures by his turning the wheel of his life in theirhearts. But my spirit hastens away from words, and I feel Imust cut short and pass over these openings in me, so thatneither my own soul nor others may fix upon the wordsconcerning the thing, but will rather sink in spirit into thefeeling of the life itself. Oh that we may learn what it is toenjoy the substance there, and to be comprehended of it, and

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cease striving to know or comprehend concerning it. For hethat has a taste of this living knowledge, which is laid up inthat treasury into which the thief and corrupter can by nomeans touch, cannot help but be willing to sell all the knowl-edge that can be held in the creaturely vessel. And yet Icannot help but add something further concerning peace, joy,liberty, prayer, as also concerning regeneration, justification,sanctification, reconciliation, and redemption; because myheart believes that it may prove serviceable to some in theguidance and mercy of the good Spirit of the Lord.

CONCERNING PEACE OR REST

True peace is the stillness, the quietness, the satisfactionof the heart in God, which flows from and with the Spirit oflife in the soul that is subjected to Christ. There is indeedanother kind of peace, that is, a false peace or rest in sin andunrighteousness. But this is not truly natural to the soulwhile it lasts, and it is also suddenly disturbed when the truelight shines in the heart and when God's witness awakens it.Then "there is no peace to the wicked." Oh, the trouble andperplexity of the sinner when the light of God's Spirit makeshis heart and ways manifest to him! And oh what a bitterwar, noise, and tumult does the enemy raise within! How heseeks to disturb every step of the way, and strives to darkenevery drawing, motion, and leading of the soul out of hisdominion! But as the redemption is experienced, the snaresare broken, the life is manifested, and the soul feels itselfentering into the nature of life and the obedience to it. Andso the peace springs, and the rest in God is tasted of andenjoyed.

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CONCERNING JOY

Joy is the gladness of the heart in God chiefly springingfrom the refreshings and presence of his life, which carriesthrough and over all, even the greatest trials and tribulations.When the poor, panting, weary soul, which has longed afterGod, and has long felt the bitterness and misery of its separa-tion, begins to feel its union with him, and his love, goodness,righteousness, power, wisdom, and salvation, oh how thesoul is filled with joy and delight in the earnest of its portion!Now it can say in the strength of life, “My soul rejoices in Godmy Savior; for he has regarded my low estate! His heart hasmoved towards me, his dayspring from on high has visitedme. And I, who long have been desolate and forsaken, havenow found favor in the eyes of my beloved, and my heart feels(in measure) that I am his, and he mine. He has touched me,won my heart, and what can separate? He has tied the knothimself, and what can break it? And how can my heart notrejoice in his name over all my fears, false reasonings,doubts, and misgivings, which long held me captive and keptmy eye from reading his love, the which was written both inhis heart and in his dealings towards me?”

CONCERNING LIBERTY

Liberty is the enlarging of the heart in the Spirit of theLord, wherein it has freedom in all that is good, and is shutout of all that is evil. The Spirit of the Lord is free, and makesfree. The earthly spirit is in bondage with her children; butthey which are begotten of the Lord, and wrapped up in hisSpirit, find in him the power and freedom of the new life, andare thereby perfectly out of the reach of that which has power

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to captivate and enthrall. Therefore the true liberty does notconsist of a freedom in all manner of scope and latitude, butrather in the scope and latitude proper to its nature. Thusthe infinite and unlimited One is limited (if it be proper so toexpress it), within the limits and bounds of his own natureand Spirit, which he cannot transgress, or in any way consentto do what is contrary to it.

CONCERNING PRAYER

Prayer is the breath of the living child to the Father of lifein that Spirit which makes the child alive and grants a rightsense of its wants and suitable cries proportionable to itsstate and season. So mark: prayer is wholly outside of thewill of the creature, wholly outside of the time of the creature,wholly outside of the power of the creature, in the Spirit ofthe Father, who is the fountain of life, and gives forth breath-ings of life to his child at his pleasure.

CONCERNING REGENERATION

Question: What is regeneration?

Answer: It is the new birth of the creature, or its being bornagain of the immortal seed of the word of eternal life.

Question: How is this birth obtained?

Answer: By the springing up of the seed of eternal life in theheart, and the heart being changed into it, and brought forthin it.

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Question: How is the heart changed into and brought forthin the seed?

Answer: By being leavened with the power and virtue of itsnature by a new sap received from it, which spreads bydegrees, and at length becomes all in it.

Question: How is this virtue received from the seed?

Answer: In giving up to it in the faith which flows from it.This lets in the new sap and nature of life, which purges outthe old.

Question: How does the seed appear and manifest itself, andhow is it given up to in the faith?

Answer: The seed appears in its own light and quickeningvirtue, which uncovers the darkness and death of sin, anddraws the heart (which it makes willing) out of it. Now asthis drawing is felt, it is clearly known, and the thing requiredby it is made manifest. Here there is a faith begotten in theheart, and then the soul is to give up in the obedience of thefaith, without consulting with the reasonings and wisdom ofthe fleshly mind, where the enemy lies ready to dampen thislight of faith and bring into unbelief.

CONCERNING JUSTIFICATION

Question: What is justification?

Answer: It is the owning or clearing of a person in his obedi-ence to the Lord; or the pardoning, passing by, and soclearing him from his disobedience.

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Question: Who is it that justifies?

Answer: It is the Lord, who gives the law to mankindaccording to his pleasure. He it is that is also the judge ofman's obedience or disobedience to it, and the proper justi-fier or condemner of him in it.

Question: But is not man in a fallen state? And can he obeyGod in anything so as to be justified by him?

Answer: Man is indeed fallen, and has no strength or will ofhimself to serve or obey the Lord. But there is a visitation oflife and love issuing forth towards mankind in general, inwhich the quickening life goes forth, and a secret, hiddenpower which gives an ability to every willing heart to followhis drawings. And this visitation is so managed by the Lordthat no man perishes for lack of power, but only from thestubbornness and choice of his own will. So that man'sdestruction is indeed of himself, and not of God, whosedelight is to save, and not to destroy his creature.

Question: How is this justification wrought?

Answer: By faith in the virtue which flows from Christ. Godlets the nature of his Son into the heart, and begets theresomething of his own likeness, by which he draws and givesthe ability to believe. This faith is imputed by God for right-eousness in every heart wherever it is found. And whereverthis faith in the living virtue is found, there God blots out theiniquities for his name's sake; yes, and remission of sin is feltin that which is made living.

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Question: May a man be justified who never heardoutwardly of Christ?

Answer: If a man experiences the seed of life, is overcome byits nature, gives up to its law as it is made manifest in hisheart, abhors the nature and law of sin and death, and thus inhis soul cleaves unto the Lord and follows him, then theSpirit and life of the Lord cannot but herein justify him. Thegrace and mercy of the Lord cannot withhold giving himpardon for his sins past (and also pass by his future frailties),although he does not distinctly know how to plead for it. Theredemption and pardon of sin is through the unlimited graceof God, which is not restricted to the outward knowledge ofthe creature, but issues forth according to the capacity thatGod gives to receive it. Life, mercy, grace, pardon, etc., issueforth from God into the vessels of every kind, and the inwardsense of life is the thing that God aims at in all his dispensa-tions, and not the outward ability or knowledge.

Question: How is justification by grace?

Answer: No man in his fallen state can deserve anything ofGod. It is of grace that God visits him by any outpouring ofhis love and mercy. It is of grace that he gives him any abilityto turn unto him. Indeed such is the weakness of man, thatno man can be justified by works of obedience that he canperform under any dispensation, but only by the remissionand ability which he receives from grace.

Question: What is the righteousness that justifies in the sightof God?

Answer: The righteousness of Christ alone. This righteous-

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ness conveyed to the creature in and through the seed, andbrought forth in the creature by the seed, and the creatureunited to Christ in the seed; here is the justification of thelife.

CONCERNING SANCTIFICATION

Question: What is sanctification?

Answer: It is the cleansing of the vessel by the Spirit of theLord from the pollution of both flesh and spirit.

Question: And by what does the Spirit of the Lord cleansethe vessel from its pollution?

Answer: By the living truth, which has power in it to washaway the deceit, enmity, impurity, and whatever evil hasformerly defiled, or may yet again at any time defile thevessel.

Question: How does the soul receive this cleansing or puri-fying from the Spirit of the Lord?

Answer: In its obedience to his truth made manifest in theheart; for by this the power of the word enters into the souland sheds abroad its living virtue in the soul.

Question: What then is chiefly to be minded by the soul thatdesires to be cleansed from its filthiness?

Answer: The obedience of faith, or the obedience whichsprings from faith. For as all the benefits and blessings of thelaw depended upon obedience to the law, so all the benefits

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and blessings of the gospel depend upon obedience to thegospel. Yes, and this is the glory and excellency of the gospel:that the principle of faith now does that which the principleof the law could never do.

CONCERNING RECONCILIATION

Question: What is reconciliation?

Answer: It is a bringing together the minds and hearts ofGod and man into one.

Question: How is this wrought?

Answer: By taking away the enmity of man's nature, whichis against God, and by planting him into, and causing him togrow up in, that nature and life which God loves. In this way,that which God hates, and which is the cause of the separa-tion, is removed from man, and man is brought into, andbrought up in, that which is the love and delight of God'sheart.

Question: By what is this reconciliation wrought?

Answer: By the Word of God's power. This Word comesforth from the love of God unto man, and man being gath-ered out of himself into that, the evil seed is therebydestroyed, and the good seed of the kingdom is thereby cher-ished.

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CONCERNING REDEMPTION

Question: What is redemption?

Answer: It is the purchasing of the vessel out of the captivityand misery of death, into the liberty and blessedness of thedivine life, which is sown, revealed, grown, and perfected inthe heart.

Question: Who is the redeemer?

Answer: The Son of God, the child of God's begetting, thedivine image, who naturally believes and fulfills the will ofthe Father in every vessel which he has prepared.

Question: By what does he redeem?

Answer: By his blood; by his life; by his power; by his naturesown in the vessel and transforming the vessel into its ownlikeness. Yes, this is indeed redemption, when the creature ischanged into and brought forth in the image, power, nature,virtue, and divine life of him that redeems. And the oldcontrary image is perfectly blotted out by the presence andindwelling of the new. This is perfect redemption, the leastmeasure of which is redemption in a degree.

After this springs up the glory of the life in the vessel,even the glory which it had with the Father before the worldwas. In the nature of the life the glory is hid. It is sown in theseed; it dies with the seed; it is raised with the seed. WhenZion in any heart is built up, it is natural to the Lord toappear there in his glory; and the pure eye sees him, and thepure heart enjoys and is one with him. So that even as thereis a true entrance into, fellowship in, and enjoyment of the

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death of Christ, so there is also the resurrection and glory ofthe redeemed life. This is the portion and inheritance whichGod has prepared for Zion, after her long desolation and sorewidowhood. And this portion he will give unto her in thesight of all the world, whereby she will become the beauty,joy, and praise of the whole earth.

A Last Word of Warning

This I am assured of, that it would be an easy matter withthe Lord to give forth a literal description of all the things ofhis kingdom, so exact, full and plain, so as to answer andsatisfy every inquiring mind. But this would not effect thework which God is now about. This would not raise his seed,which would lie dead and buried under all these descriptionsunless quickened and raised by the immediate power and lifeof the Father. And would not the earthly spirit easily buildwith such clear words an earthly fabric, such as would not beaccording to the measure of the true temple?

May I speak freely? I would not deny anything of Godamong you, nor be an instrument to quench the least good inany of you. But indeed I have seen, felt, and known some ofyour snares, and would rather spend the strength of my spiritin crying to God for you that he would break them and disen-tangle your souls, rather than in attempts to demonstrate andmanifest them unto you. And I am now touching upon one ofthese snares, which is not the smallest, namely: a getting theknowledge of things into the mind and comprehension,striving to grow rich there, and wise to understand anddispute about them. And if the Lord did not teach my soulcontinually to give up the outward knowledge of everything,and press after the inward life, I might soon grow wise after

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the flesh, but I would lose the fresh oil which softens andnourishes me. My spirit bows and presses within me in greatearnestness to the God of mercies that you may not be leftbehind the flock whose path is living, and who follow theliving footsteps of the Lamb, who leads by his living Spiritfrom life to life into his kingdom.

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Chapter XIV

The Two Seeds

This is the substance of our religion: first, to experienceand discern the two seeds, that is, the seed of enmity and theseed of love, the seed of the flesh and the seed of the Spirit,the seed of Hagar and the seed of Sarah, the seed of the Egyp-tian womb and the holy seed of Israel; and second, toexperience the judgments of God administered to one ofthese seeds, till it be brought into bondage and death; and toexperience the other raised up in the love and mercy of theLord to live in us, and our souls gathered into it, to live untoGod in it.

Now when the light of God's Holy Spirit breaks in uponman and his quickening virtue is felt, then life enters intothat which was slain, and there is a desire begotten in theheart to travel out of the Egyptian state into the good land.And the soul, which was created by God, yearns to returnback to him, out of the sinful, wandering, miserable, lostestate, that it might live and walk with him in the purity,virtue, and power of his own life and Spirit.

But then the fleshly birth fights for its life, and Pharaoh,the king of Egypt, takes part with his Egyptians againstIsrael. In this there is no help to the poor soul, except as God

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pours out his judgments upon that hard nature and spirit inman which is of the birth of the flesh, and which receives theinfluences and strength of its father that harden it against thetrue seed. And now what a condition is this poor soul in?The light of God's Spirit gives it the awareness of its state,and the quickenings of life make it sensible of its bondage.There are also some desires and longings after deliverance,but this only provokes the enemy, for the soul is yet in histerritory and under his power, and he deals more harshlywith it, increasing its burdens and oppressions daily. And oh,the outcries of the soul in this state! How is its spirit pained,anguished, and vexed within it, so that it could almost chooseto remain in Egypt rather than undergo the heavy burdens,oppressions, fears, and dangers that it daily meets with inthis state!

Yet there is a secret hope springing up in the heart fromthe true seed, which often encourages it to trust him, and towait upon him who has visited with his pure ministration ofjudgment. For this is felt many times (as the soul is madetruly sensible by the Lord), that the judgment is not to theseed, not to Israel, but to Pharaoh and his Egyptians. And byevery stroke of God's wrath upon them, the seed is furthereased, and its deliverance is worked out.

So at last, when the judgment is finished in the land ofEgypt, and the strength of Pharaoh and his Egyptians broken,and their first-born slain, then out comes Israel, out of thedark land, out of the house of bondage, to travel towards itsresting place. Then the paschal Lamb is known and fedupon. Indeed, it is because of the blood of the lamb sprinkledupon the door-posts that Israel is passed over and saved inthe day of Egypt's visitation.

But now, when the seed is come out of Egypt, this is notthe end, but rather the beginning of its travels. Pharaoh and

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his Egyptians, with their horses and chariots, may pursueagain and even overtake. And there may seem no way ofescape or help to the soul, but only to stand still, hope in theLord, and wait to see his salvation. Then shall the sea bedivided, which stopped Israel's course, and Pharaoh with hisEgyptians (the enemies of the soul in this appearance ofdreadful oppressing power) be destroyed and seen no more.

Yet in the wilderness, in the passage through the entan-glements to the holy land, there are many straits, trials, andsore enemies to be met with. Some enemies will strive byopen force, and others, with their enchantments, will seek tobetray Israel. For there is still a part of Israel not yet broughtdown, not yet wrought out, where the enemies will be strivingto enter the mind. And as Israel forgets his God and walksout of his counsel, hearkening to that which his ear shouldnot hear, and so joining to the contrary seed, then theplagues, the judgments, the indignation and woe will be feltby him, and many may fall there. And here there may be agreat outcry in the heart, “Who can stand before this holyLord God? Shall we all utterly die?” Yes, there is somethingthat must utterly die. For even if a man came so far as towitness dominion and victory over his soul's enemies, andthe evil seed brought into death in him, yet if that part is notkept in death, then the enemy will again be sowing to theflesh. He will again sow some of his corrupt seeds into theheart (if the soul sleeps and becomes negligent), and socorruption will take root again, and the contrary birth willgrow up again, and the foxes break into the vineyard andspoil the tender grapes.

So then, this is our religion: to witness the two seeds,with the power of the Lord bringing down the one, andbringing up the other. And it is to daily witness and experi-ence the same power, keeping the one in death, and the other

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in life, by the holy ministration of God's pure living covenant.In this way we must know God in this covenant, in thiscovenant which lives, gives life, and keeps in life. And so wemust walk with God, and worship and serve him in his Son,in the light of his Son, in the life of his Son, in the virtue andability which flows from his Son into our spirits. This then isour religion, which the Lord our God, in his tender mercy,has bestowed upon us. And indeed we find this to be a pure,living, and undefiled religion before God, daily witnessing hisacceptance of it in and through his Son, whose name is hereknown and confessed, worshipped and honored, according tothe very heart of the Father.

This may be further illustrated, and perhaps made moremanifest to some, by a scripture or two.

The flesh lusts against the Spirit, and the Spiritagainst the flesh; and these are contrary one tothe other. Gal. 5:17.

Here are the two seeds (the seed of the serpent and the seedof the woman) whose striving and fighting is in man, onceGod awakens the soul. The one has a nature, a desire, or lustcontrary to the other. Now as one of these prevails in anyheart, so the other goes down. As the one gains life andpower, so the other is brought into death and captivity.Therefore, this is what everyone is to wait for after they cometo the sensible knowledge and experience of these two: toknow the flesh brought down, the lusts of it denied, the judg-ments of the Lord administered to it; and to know the otherseed come up to live, thrive, and prevail in the soul, and sothe soul witnesses salvation and redemption under itsshadow. "Thus Zion is redeemed with judgment, and herconverts with righteousness." Isaiah 1:27.

What is Zion? Is it not the holy hill of God where his Son

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is set as King to reign, and where the holy city is to be built,and God to be worshipped in spirit? What condition is Zionin when God visits her to redeem her? Is she not laid waste,desolate, lying in the dust? Ps. 102:13-14. Well, how will Godredeem her? "Zion shall be redeemed with judgment, andher converts with righteousness." By bringing judgmentupon that which keeps her under, upon her enemies, thecontrary seed, God redeems her. And by bringing forth right-eousness (the righteous life and Spirit of his own Son) inthose whose minds are turned to her, whose faces are settoward Zion, in this way God redeems her converts. Yes, it istruly felt and witnessed; the living righteousness of Christrevealed in the heart, and having power there, he sets freefrom all the unrighteousness which was there before. Andthen, when the unrighteous one is cast out, and the righteousone revealed, and the soul united to him (receiving all virtueand power from him), then the soul becomes a servant ofrighteousness, and does not commit sin, but does righteous-ness; "and he that does righteousness is righteous, even as heis righteous." 1 John 3:7. For how could it be otherwise, if therighteous life is revealed and brought up into dominion inhim? How could the same righteous Spirit and life (nowrevealed in the members as it was in the head) not but liveand act after the same manner in the members as it did in thehead? (Oh that men were turned to that which would givethem the certain knowledge and sensible experience of this!)Now this is exceedingly precious to those who are truly trav-eling towards it, and even more so to those that enjoy it.

These three then are the sum of all: 1) to know and expe-rience what is to be brought down and kept in death; 2) toknow what is to be brought up out of the grave and live toGod and reign in his dominion; and 3) to know what must bekept in subjection and obedience to him who is to reign. Now

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to experience this done in the heart (the flesh brought down,the seed of life raised, and the soul subject to the pure heav-enly power), this is a blessed state indeed! For here the workis done; here the throne of God is exalted, and his King reignsin righteousness and peace, and all his enemies are under hisfeet.

For in the outward state of outward Israel, they were tokeep to God in the outward covenant. And it is to be theinward state of the inward Israel to keep to God in the inwardcovenant, which is a pure covenant of life and peace. It is acovenant of all inward and spiritual blessings and mercies inChrist, in which souls are blessed who are obedient unto theirGod, and walk humbly with him in this covenant. Now whois the Israel that is to inherit these promises? All the prom-ises are “yes and amen in Christ” to the Israel of God. Thenwhy should not the Israel of God hope to enjoy these things?Should they not be acquainted with God's Holy Spirit, andwait upon him, that they may witness it granted to them?And should they not be delivered out of the hands of theirenemies to serve God without fear, in holiness and righteous-ness before him (whose eyes are piercing, and can behold noiniquity) all the days of their lives? And truly the children ofthe new covenant can never come thoroughly to live untoGod until they witness the inward circumcision of the heart,so as to love the Lord with all the heart and soul. Deut. 30:6.Oh that people had experience of God's power, and didbelieve in it! What can stand in the way of it? Was notIsrael's sin of old when they looked at their enemies and sawtheir strength in the land which God had promised toAbraham's seed for an inheritance? They could not believethat such enemies could be overcome. Oh take heed of thesame unbelief now!

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Concerning Coming to the Father by Christ

I am the way, the truth, and the life: no man comesunto the Father but by me. John 14:6.

Man, in the corrupt and degenerate state, is fallen fromGod, and has lost his image (the holy, heavenly image of theFather of spirits). He is driven out from God's presence, anddwells in the land of darkness and confusion under thegovernment of the prince of the power of the air, who rulesin, and has power over, all the children of disobedience. Nowthis should be man's aim, even to return to the Father, tocome out of the prodigal's lost state unto the Father's house,where there is sufficiency and fullness of true bread andwater of life to satisfy every hungry and thirsty soul.

Now, the way whereby a man must come, the truthwherein he must be renewed, and the life wherein a manmust be made alive, is Christ, the Son of the living God. Manmust know him as the Son of the living God, and experiencehim to be received and revealed within, and so walk in him asthe way, the truth, the life, if ever he will come to the Father.He must not rest in a mere description of these things, butrather experience and know, receive and walk in the thingitself which the Spirit of the Lord has so often described inwords. It will not do simply to receive all the reports of himthat were formerly given forth, or all the reports that are nowproclaimed. Indeed, the soul that will live by him mustreceive him, and experience an ingrafting into him as theholy root, the living word of God's eternal power. He mustknow this word ingrafted into his heart so that there becomea real oneness in nature and spirit with him. Only then is asoul truly living in the vine, in the olive tree, partaking of itsvirtue and sap, and walking in its spirit, life, and power.

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A man cannot walk here in the oldness of the letter, butonly in the newness of the Spirit. Paul, despite all his knowl-edge of the Scriptures, walked but in the oldness of the letterbefore Christ was revealed in him. And those in the apostles'days who had a form of godliness but had turned from anddenied the power, these walked but in the oldness of theletter. Even the church of Sardis, for the most part, and thechurch of Laodicea, who had received the right order andordinances and the true descriptions of things, and thoughtthey were full and rich and lacked nothing, they walked butaccording to the oldness of the letter, and not in the newnessand power of the Spirit of life. But alas, how many are therein this day who claim to know Christ but never came so far aseven to walk in the oldness of the letter from a true under-standing! Can such men possibly understand truth, or knowits inward, spiritual, and precious appearances, either in theirown hearts, or the hearts of others? Surely no. Why not?This is the reason: because they measure the appearances oftruth in themselves and in others by their own apprehensionsand conceivings of the Scripture, which are not at all theproper measure of it. Now all such men are but blind leadersof the blind, and by continuing on in this way they shall mostcertainly fall into the ditch of perdition.

None can know Christ rightly but by the inward revela-tion that comes from the Father. The mystery must beopened within or there is no true knowing. The mystery ofdeceit is discovered within, and the mystery of life is discov-ered within also. And whoever witnesses Christ revealedwithin shall find him revealed for this very end, to destroy theworks of the devil there. He is a powerful Savior of the soulfrom sin, and a powerful destroyer of the works of the devilwithin.

Now concerning reading the Scriptures, keep this in

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mind: it is said of the Jews that when they read the OldTestament the veil was upon their heart, which veil is doneaway in Christ. 2 Cor. 3:14-15. Oh consider seriously! Is theveil done away from you? Do you read the Scriptures withthe unveiled eye? Do you read in the anointing, in Christ'sSpirit, in the pure heavenly wisdom of the divine birth? Itwas promised of old that God would take away the face of thecovering cast over all people, and the veil spread over allnations. Isa 25:7. Do you witness this promise fulfilled? Doyou know the difference between reading the Scriptures withthe veil on and with the veil off? Are the Scriptures openedand unlocked to you by the key of David, so that you read andunderstand them in the light and demonstration of God'sHoly Spirit? Or is your own understanding and will at workin searching into the Scriptures? If the wrong birth, thewrong wisdom, or the wrong understanding is at work, it cangather only that which will feed and strengthen itself. And ifyou are not in Christ, and do not read in Christ, then the veilis not taken away from you, for the veil is only done away inhim. If you read and walk in the oldness of your apprehen-sions of the letter, and not in the newness of the Spirit, thenyou know neither the Scriptures nor the power of God, what-ever you may profess to men or dream concerning yourself.For your own knowledge, your own apprehensions, your ownfaith, hope, peace, and joy (being outside of the compass ofthe pure, living truth) are nothing more than dreams.

The Scriptures are words, whose chief end, significance,and service, is to bring men to the Word from which theScriptures came. And when men are there, abiding in thisWord, then they are in the life of the Scriptures, and witnessthe fulfilling of the Scriptures. Here they find the righteousjudgments of God executed upon that spirit, mind, andnature in them which is contrary to his image. Here they

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know the fulfilling of the promises and the sure mercieswhich belong to Christ the seed, and to those who are gath-ered into, and abide in, Christ the seed. Here is the covenant,the new covenant.

Now, all that has been said in the Scriptures concerningthe covenant is but a description in words of this newcovenant; but Christ within, the hope of glory, the Spiritwithin, the fear within, the power of life within, breakingdown and reigning over the power of sin and death, this is thecovenant indeed. And the strength and virtue of thecovenant is witnessed in the soul, as it feels the power of liferevealed in it. And the soul is made subject to the power ofChrist who reigns in righteousness, love, mercy, and peace inthe hearts of those whom he redeems out of the earthlynature and spirit, up to the mind and Spirit of his Father.And here the psalms, hymns, and spiritual songs, the puresongs (the song of Moses, the song of the Lamb) are sung tothe Father of spirits, to the Redeemer of Israel. These aresongs which were never sung, nor can be sung, in any part ofBabylon.

Concerning Christ Manifested Without and Within

It is objected against us that we deny Christ (and looknot to be saved by him) as he was manifested outwardly, butthat we look only to be saved by a Christ within us. It is uponmy heart to answer those who, with regard to this objection,truly desire satisfaction.

We do indeed expect to be saved (yes, and not onlyexpect, but do already, in our several measures, witnesssalvation) by the revelation and operation of the life of Christwithin us. Yet this is not without relation to what he did

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outwardly. For all that he did in that body of flesh was of theFather, and had its place and service in the will, andaccording to the counsel, of the Father. But the knowledgeand belief of this, since the days of the apostles, has been verymuch held in unrighteousness and in a separation from theinward work of the power and life of Christ in the heart; andwhen it is so held, it cannot save any. But the one who expe-riences the light and life of Christ revealed in him, and comesinto union with God thereby, this one experiences the work ofregeneration, of sanctification, justification, life, and redemp-tion; and in this way comes to reap the inward benefit andblessed fruits of all that Christ did outwardly. Indeed, he thatis one with Christ in the Spirit, cannot exclude himself (nor isexcluded by God) from the advantage of anything and every-thing that Christ did in his body of flesh.

This indeed is the main thing: to witness salvationwrought out in the heart; to witness the eternal power andarm of the Lord laying hold on the soul to save it, and notonly to save it, but to work out and effect salvation as truly insubstance, as Israel of old experienced it in shadow. For asthey witnessed Moses and Joshua outwardly, so the trueIsraelite, the inward Israelite, the spiritual Israelite, is towitness that which is the substance of these, even the Son ofGod revealed inwardly. Now they were not saved outwardlyby a bare outward believing that Moses and Joshua were sentof God to save them; but by following them in faith andobedience in what was required by God. In the same way,Christ is given to the inward Israel for a leader andcommander, who appears to the distressed enslaved soul inEgypt, brings out of Egypt, and leads on towards and into thegood land.

Now as the soul follows and believes in Christ's appear-ances, and obeys his voice in the holy, pure, covenant of life,

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so the redemption of the soul is worked out. But as unbeliefand disobedience rise up, and the heart is hardened at anytime against his voice and counsel, and the ear opens to thetemptations of the enemy, the redemption thereby goes back-ward, and the distress and captivity return again. This iswitnessed, known, and experienced by every true travelertowards Zion. Therefore, the main thing required is to abidein the sense of the Redeemer's power, waiting for his motionsand appearances, in the faith and obedience thereof. For singathers strength, and is brought forth, by letting in andgiving way to the motions thereof. So also holiness and right-eousness are brought forth and gain ground in the heart byhearkening and giving up to the stirrings and movings ofGod's Holy Spirit. Therefore, it is of great necessity to everytrue traveler to come to a right understanding and distin-guishing of these things, and that the heart be kept with alldiligence, for out of the heart are the issuings of both life anddeath. Most happy is the one who knows the issues of deathstopped, and the issues of life opened, and whose spirit isnaked and open before the Lord, looking for life to spring upand issue forth at his pleasure.

Oh, it is a precious state to witness captivity led captiveby life, and the power of life reigning over it! And truly thereis as real a deliverance witnessed inwardly by those that waitupon the Lord and are faithful to the leadings of his HolySpirit, as ever there was experienced by the Jews outwardlyin their faithful following of Moses and Joshua. And Christ isas truly a healer of his people in this ministration of life tothem by his Holy Spirit, as ever he was a healer of personsoutwardly in the days of the flesh. Such healings, togetherwith the other miracles that he wrought then, were but ashadow of what he would work and perform inwardly in theday of his Spirit and holy power. And now shall he, or can he

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(to those that faithfully wait upon him) fall short of in thesubstance what he testified of in the shadow? Surely no! It isthe intent of his heart (and he will not fail to perform it) tosave to the very utmost all who come to God by him, and whoabide in his holy, pure, righteous, living covenant. Here isthe skill of Christianity: to abide in him. Only here is theliving virtue and pure power felt which overcomes all, andwhich nothing can overcome.

A Few Words Concerning the Seed of Truth

Question: What is the seed of truth?

Answer: It is the light, which reproves and makes sin mani-fest. "Whatsoever makes manifest is light." Wherefore hesays, "Awake you who sleep, arise from the dead." Eph. 5:13-14. There is no other way of awaking out of sleep and arisingfrom the dead except by the light which makes sin manifest.And oh, how precious is that light!

Question: How may the seed of truth be discerned?

Answer: By its piercing, life-giving nature, which unveilsitself in its appearances and operations. For it appears andworks, not like man's reason, nor like the motions of hismind which he gathers into his understanding part; but itappears and works livingly, powerfully, and effectually in theheart.

Since the fall, man's reason is corrupt, dark, impure, andin the hand and under the power of the wicked one. Itsnature is to hide and cover sin, not to uncover it. Now thelight of the law, which uncovers sin, does not arise in man's

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reason. Who can bring the clean, pure light of the law out ofthe unclean, impure reason of man? The light indeed mayshine in the darkness, but it is no part of it, but rather ofanother nature and descent. It is from God's Spirit, andgiven to man in his love unto him, to lead him out of his darkways and spirit into the pure Spirit and way of holiness. Forthe light which uncovers sin is all holy and pure, like thefountain from whence it comes. Now a man that isacquainted both with reason and with this light can distin-guish the nature and operations of both. But there is a greatdifference between truth held in the reasoning part of man,and truth held in its own seed. It is very powerful in the one;it effects little in the other. In the pure quickenings of life,the distinction is clearly perceived, and also held. Therefore,our advice to all men is to turn from all mortality and come toexperience the spring of life working within them, springingout into them to give them life. Men should wait to havetheir understanding opened and kept open by this life, so thatthey may receive, retain, and not lose the capacity of under-standing the things of God's kingdom.

Question: How may this seed or pearl be purchased andpossessed?

Answer: By dying to a man's own wisdom and will. There isnot another way. For the light is wholly contrary to man ashe stands in the alienation from God. It runs contrary to hisspirit, his thoughts, his desires, his knowledge, his reason, hisunderstanding, even all that is of himself. He must thereforeconsult with none of these, but prefer the little, pure demon-stration of the light of Christ's Spirit above all these, and bemade willing to part with them all forever. Oh this is a hardsaying, who can bear it? Surely none but those that are

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taught and learn of the Father can come to give up to andfollow the light of the Son.

And this I dare positively hold forth as a standing truth,which has been sealed unto me by constant experience: Noman can agree with and obey the light unless he deny himselfand take up a cross to his own wisdom and will. This cross isthe cross of Christ, which is the power of God to the salvationof the soul. And he that takes it up daily, and waits upon theLord therein, shall witness the power of the Lord Jesus Christto the redemption of his soul. Indeed, he shall be able in trueunderstanding to say, “This is light indeed, life indeed, powerindeed. That powerful arm which has saved me from sin, andbreaks the snares, devices, and strength of the enemy beforeme (delivering me daily when none else can, and when myown strength and wisdom is as nothing), I know it to beChrist, the living power and wisdom of God revealed in me,who will not give his glory to another. For he is the Lord Godof pure power and life forevermore, and beside him there isno such Savior.”

How the Seed Begets and Maintains Life in the Heart

The Lord God (who is full of everlasting compassiontowards mankind in general, but more especially towardsthose in whom he has begotten a sense of longing afterhimself) has chosen a seed, or inward spring of life, to appearin man for the breaking of the bonds of their captivity, andthe bringing out from under the power and misery of death.

Many are they who have been overwhelmed with misery,and whose spirits have melted and failed with the lack of thesense of their God. Many have felt the sense of life which wasformerly built up in them broken down and laid waste, and

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their communion with God swallowed up in its ruins, andtheir souls ready to utterly perish and be devoured by theenemy every moment. Many have felt all hopes cut off, andtheir eyes shut up to all ways of relief. And then, I say, afterall this, in the tender mercy of the Lord, these have felt theseed of life revealed in their hearts, and, by degrees, havefound their hearts gathered into this seed, where the lifereigns, and where the strength and dominion of death isbroken in all those who are led on by the drawing andguiding of the Spirit of the Lord.

Now after the revealing of this seed, and gaining a senseand experience of it, and the turning of the mind towards it,the main thing necessary towards the redemption of the soulis to wait to be made more and more acquainted with it, sothat in its stirrings, movings, and leadings, the soul is madeready to be gathered into it, and to be guided by it. Forthough this gift be all life, yet at first it is but as a seed, andthe appearance of the Lord in it is but as in a seed—very little,low, weak, hard to be discerned, easy to be overlooked anddespised. A far greater and more undeniable appearance isusually expected, but that is not the way. No, the soul mustfirst become subject unto, and bowed under, this littleappearance. And as the seed gets advantage, and growsbigger and larger in the heart, the appearance of the Lord willbe greater and fuller there. But to look for the greaterappearance before the seed is known and received in itslesser appearance (and the vessel thereby fitted for thegreater appearance) is not the way of God, but rather thedeceit of the enemy. For the enemy desires to destroy thesoul, and to cut it off from the Lord forever, which he willcertainly do if he can keep the seed from growing there, andthe soul from joining with and growing into it.

Therefore, watch to feel the savor of life in your heart day

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by day, and to feel the leadings and drawings from the lifethat are suitable to your state. For in this savor, and in thesedrawings, rises the true light, which leads into the way of life.And then watch against the reasonings and arguments whichthe enemy will raise in your mind, who will strive to makeyou a judge over these things. For the light, which arises inthe savor and in the drawings, is your King (though in thislow appearance), and he is not to be judged by the mind,thoughts, and reasonings of man, but rather to judge them alldown. And consider, are you (in your darkness, and with yourearthly mind) fit to be a judge concerning the light whicharises in you? Or rather, is not the light, in its lowest andweakest appearance, appointed and fitted by the Lord tojudge you, and make you bow down in fear and tremblingbefore it? And your crown (in your highest exaltation) is fitto be cast at the lowest footstep of him.

Therefore, consider where you are, and breathe unto theLord to reveal that unto you which is proper for you atpresent. Bow your spirit under his present will and hispresent manifestation to you, and be content to be little andlow, and to receive little and low instructions from God, andto walk in the path of brokenness and humility before theLord. For this is his way of fitting you for, and advancing youinto, the high and glorious power of his life. And this my soulis assured of, that none shall enter into, or abide in, hiskingdom, except as they become little, poor, and naked, andas they are led by the little child of God's begetting. For theLord will not at all answer the wisdom of man and his expec-tations, but will rather confound them, and lead the soul onin such a path as the eye of man's wisdom cannot see. Butthe one who disputes not, but believes, at seasons will feel aprogress, and will understand the growth of life advanced inthe heart by those very things which formerly seemed to give

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death the advantage.Therefore, watch against your own understanding and all

of its workings, if ever you desire life. For your under-standing will still betray you, and either keep you from theway or turn you out of the way, whenever you hearken to it.And mark this: that which God sows and brings up in you isa tender plant, not a knowing mind. True and right judgmentis only in the apprehension of that plant, and not in theunderstanding or comprehension of your mind. Yes, thatsensitive plant (which your wisdom will be very apt to despiseand overlook) must batter down and bring to nothing yourunderstanding, and grow up in place of it, if ever your soulwill be made a habitation for the life.

Therefore, sink into the feeling, dwell in the experience,and wait for the savor of the seed of life, and the touches anddrawings of the savor. Walk along in this towards the land oflife, parting with all, leaving behind you whatever the savor oflife opposes, and entering into whatever the savor of liferelishes. And as you are led into this, and become subject toit, so you will taste the Lord and feel the sweetness of hisointment, and the peace of his nature, and the joy of thebeginnings of his kingdom in your heart, and the blotting outof your iniquities for his own name's sake. For though theenemy may lay a load upon you, and fill you as much as hecan with his filth, and then lay it all to your charge, yet theLord considers the seed he has sown in you, and the desirewhich he has wrought in your heart to be joined to it. And heknows how weak you are in this hour of your darkness andcaptivity; and the intent of his heart is to deliver you from allthis, and not to condemn you for it.

But oh take heed of limiting the Lord to give you the kindof clarity or light that the natural understanding judgesnecessary! Rather, be content with the light which arises in

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his savor, and shines inwardly to your spirit in his drawing.Be subject and bowed under the light of this drawing, thoughit be ever so much against the light of natural understandingand reasonings. True clearness of light is a state into whichyou must grow up; but before you come to this, your ownunderstanding must be darkened, confounded, and broughtto nothing. Therefore, mark carefully this which follows:

The first work of the Lord is often to confound theknowledge and understanding of the creature, especially inthose who have been steeped in natural wisdom and experi-ence. For if the Lord did not closely pursue these withdarkness and confusion, they would quickly begin to accumu-late knowledge into the old storehouse again, and so growwise after the flesh, never learning the life of the Spirit. Andhere it is not the Lord's desire that the leadings of his Spiritbe manifest and clear according to the flesh, and to thefleshly understanding. Indeed, if they were manifest afterthis manner, would not the fleshly part just drink them in?And so the man would live again, but the seed would not live.For the seed gains its life (and its form and perfection) in theman by the death of the man; even by the natural man beinghunted, and battered, and broken out of his wisdom, andknowledge, and reasoning, and comprehension. And so manbecomes a fool or a child, being able to know nothing, retainnothing, perform nothing, nor keep his standing, except as heis newly created, led, taught, and preserved in the power, andby the presence of the life.

Concerning Spiritual Unity

Question: What is spiritual unity?

Answer: The meeting of two or more in the same spiritual

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nature, coming together in one and the same spiritual centeror stream of life. When the spirits or souls of creatures arebegotten by one power into one life, and meet there in theheart, insofar as they meet in this way, there is true unityamong them.

Question: In what does this unity consist?

Answer: In the life, in the nature, in the Spirit wherein theyare all begotten, and of which they are formed, and wheretheir meeting is. The unity consists not in any outward thing,or in any inward thing of an inferior nature, but is found onlywithin the limits and bounds of the same Spirit. The doing ofthe same thing, thinking the same thing, speaking the samething, these do not unite; but only the doing, thinking, orspeaking in the same life. Yes, and even though the doings,or thoughts, or words be diverse; yet if they proceed from thesame seed and nature, there is a true unity felt therein.

Question: How is the unity preserved?

Answer: Only by abiding in the one life; only by keeping tothe power, and in the seed, from whence the unity springs,and in which it stands. Here is a knitting together and afellowship in the same spiritual center. Here the diverse anddifferent motions of several members of the body (comingfrom the life and Spirit of the body) are known and acknowl-edged by the same life. It is not keeping up an outwardknowledge (or belief concerning things) that unites, norkeeping up an outward conformity in actions, for these maybe held and done by another part in man, and in anothernature. But it is by abiding in and acting in that which did atfirst unite. In this there is neither cause nor room for divi-

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sion; and he that remains within these limits cannot help butbe found in the oneness.

Question: How is the unity interrupted?

Answer: By the interposition of anything of a different natureor spirit from the life. When anything of the earthly orsensual part comes between the soul and the life, this inter-rupts the soul's unity with the life itself, and also interruptsthe soul's unity with the life as it is working in others.Anything of man's spirit, of man's wisdom, of man's will, notbowed down and brought into subjection, and so not comingforth in and under the authority and guidance of life, in thisthere is always something of the nature of division. Indeed,the very knowledge of truth held forth by man's wisdom, andin his own will, outside of the movings and power of the life,this brings a damper upon the life, and interrupts the unity.For the life in others cannot unite with this in spirit, though itmay acknowledge the words to be true.

Question: How may the unity be recovered, if at any time itis lost?

Answer: In the Lord alone is the recovery of Israel, from anydegree of loss in any kind and at any time. He alone canteach to retire into, and to be found in, that wherein the unityis and stands, and into which division cannot enter. This isthe way of restoring unity to Israel when any lack thereof isexperienced: everyone, through the Lord's help, must return(in his own particular) to the seed of life, so that there theymay experience a washing from whatever has corrupted, anda new begetting into the power of life. From this the true andlasting unity will spring quickly, to the gladdening of all

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hearts that know the sweetness of it, and who cannot butnaturally and most earnestly desire it.

Therefore, the way is not by striving to gather many intothe same apprehension concerning things, nor by endeav-oring to bring all into the same practices. Rather, it is bybeing drawn into that Spirit wherein the unity consists,which will bring it forth in the vessels that are filled andordered by it. In this Spirit let all wait for the daily new andliving knowledge, and for the ordering of their lives and prac-tices in the light. And in this way, the life will be felt, and thename of the Lord praised in all the tents of Jacob, and therewill be but one heart, and one soul, and one spirit, and onemind, and one way and power of life. And the Lord will beacknowledged in what he has already wrought in every heart,and hearts will contentedly wait for his filling up of whateveris lacking in any.

So may the living God (the God of everlasting tendercompassions to Israel) fill the vessels of his heritage with hislife, and cause the peace and love of his holy nature andSpirit to descend upon their dwellings. And may his lifespring up powerfully in them towards his living truth, andtowards one another.

And let all strive to excel in tenderness, and in long-suffering, and to be kept out of hard and evil thoughts one ofanother, and from harsh interpretations concerning anythingrelating to one another. Oh this is unworthy to be found inan Israelite towards an Egyptian; but it is exceeding shamefuland inexcusable to be found in one brother towards another!How many weaknesses does the Lord pass by in us! Howready is he to interpret everything well concerning his disci-ples that may bear a good interpretation! "The spirit," saithhe, "is willing, but the flesh is weak." When they had been allscattered from him upon his death, he did not afterwards

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upbraid them, but sweetly gathered them again. Oh dearfriends, have we received the same life of sweetness? Let usbring forth the same sweet fruits, being ready to excuse, andto receive what may tend towards the excusing of another inany doubtful case. And where there is any evil manifest, wait,oh wait, to overcome it with good! Oh let us not spend thestrength of our spirits in complaining of one another becauseof evil, but rather watch and look to where the mercy and thehealing virtue will arise.

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Chapter XV

How to Discern the Teachings of Christ

I have been afflicted from my childhood, mourning andseeking after the Lord, and feeling very much grief and painof spirit through my sense of the lack of him. I was notcontented with the way of religion in which I was educated,but (through something from God which then stirred in me) Ifound great defects in it, and was drawn and led by his Spiritto travel through it, and seek further. That which I soughtafter was the resting place, the true life of my soul, the powerand presence of the Lord, the same demonstration of hisSpirit (with regard to the truth and the way of God) whichwas witnessed in the days of the apostles. Yet, breathingafter this and not meeting with it caused unutterable anguish,misery, and distress in my heart, so that my condition couldnot be hid within my own breast, but my sorrow also brokeforth in the sight of others.

But at length, the eternal mercy of God pitied me, andshowed me the place of the soul's rest, and I have felt theeternal arm gathering me into, and giving me some posses-sion of what I had long sought after. So that now my heart issatisfied about religion and the things of God's kingdom,

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being taught of God how to know the Pearl, and the way alsohow to come to inherit and enjoy it. In this way I have hadgreat experience of the love, mercy, wisdom, goodness,power, and righteousness of the Lord. And notwithstandingall my soul's enemies, I still feel his presence, life, and power,to his praise, which does the work in me, and which gives meability to hope in him, and wait upon him. And now, in loveand tenderness of heart to others, it is in my heart to answera question or two about the ground of the assurance andsatisfaction that God has given my soul. It is not my desire togrieve or trouble any, but only to be helpful in holding forthwhat the Lord has demonstrated to and written in my heart.

Question: It may be inquired by some, how I came to knowthe Spirit of God, and his church, and the Scriptures of theholy men to be written by the inspiration and leading of hisHoly Spirit. Also, it may be inquired how it is that I discernthe motions and drawings of his Spirit in me from themotions, suggestions, and temptations of the evil spirit; andhow I am satisfied that I am in the eternal way of truth andlife, and do not wander out of it, or err from it.

Answer: This is the way that I know: by receiving, joining to,abiding and growing up in, that holy seed which the Father ofspirits has sown in me. There is an elect seed which cannotpossibly be deceived, which seed the Father sows, and causesto grow in the hearts of those who receive it (whose ground isby him tilled and prepared for it). Now, I have felt this seedfrom God, this holy and pure thing, which there is nothinglike for virtue and excellency. Nothing has its nature besidesit; nothing manifests the Father but it. And the heart ischanged, renewed, restored into the holy image by this seedalone.

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In this seed there is no deceit. No deceit ever came fromit; no deceit ever entered into it, nor can enter it. And fromthe day that I have known it, I have always felt preservationby it, as long as my heart has been kept to it. My eye nevermis-saw in it, my ear never misheard in it, my heart nevermisunderstood in it. But in this seed I have felt given to me,and maintained in me by God, the eye which sees, the earwhich hears, and the heart which understands the things ofhis kingdom. And here the entrance has been ministeredinto the everlasting kingdom, where God reveals by his Spiritthe mysteries of his kingdom (from which all are shut outexcept the seed, and those born of it). And when the enemyhas at any time in my travels, by any temptation or device,got in any degree between my soul and this seed, then a dark-ness, a loss, doubts, fears, troubles, etc., have in equalmeasure come over my soul.

Question: But how do I know this seed?

Answer: By its nature, by its properties, by its manifesting ofitself in my heart. It has that light, that life, that power in it,which I never met with anywhere else. It bruises the head ofthe serpent at its pleasure, whereby I know it to be the seed ofthe woman. It dashes in pieces (through subjection to it)whatever is contrary to God, and brings up his holy nature inme. It so brings me into the very image of his Son, that whatI read in the Scriptures concerning the nature, righteousness,and work of salvation by Christ, I also find formed andspringing up in my own heart, as I am gathered into, andbrought forth in this seed.

Here in this seed, I feel, know, understand, and amacquainted with, the substance of that which all the types andfigures of the law put forth in shadow. Here I meet with the

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circumcision which is without outward hands, the baptismwhich is without outward water, the supper of the Lord whichis without outward bread or wine. Here I know the true Jew,whose nature, spirit, works, and ways are all of God, in andthrough his Son, Jesus Christ. And here I must profess that Icannot doubt concerning the things of God. For in the lightand anointing of this seed I see both the mystery of iniquityand the mystery of godliness, and the ways and workings ofeach spirit, both inwardly and outwardly. And I see my unitywith the one (through the tender mercy, goodness, love, andpower of the Lord, all which are herein revealed), and myseparation from the other.

Now this is the true way of certainty and satisfactionwhich is of God, and it will stand when all the several ways ofmen's inventions fail in what they promise to men, and fall inthe sight of men. For this seed and birth of God are to beacknowledged, and reign in the day of his power, and notanother. And it is now the day of his power in some, andshall soon be the day of his power in others. For darkness ordeath shall not prevail to bring the life of the risen Son intothe grave again; but he shall ride on conquering and toconquer, subduing and to subdue, reigning and to reign, untilhe has brought all things under the dominion of the Father'spower.

The Way of Knowing the Motions, Doctrines, andTeachings of Christ's Spirit

Question: How may a man know the motions, doctrines, andteachings of Christ's Spirit inwardly, from the deceitfulmovings, appearings, and workings of a contrary spirit? Andhow may a man know concerning the doctrines that others

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teach, whether they speak from Christ, or whether they speakfrom themselves?

Answer: This is a great matter indeed, and he that is able todiscern in this matter must first receive something from God.He must be born of the wisdom that is from above, he mustreceive a spirit of discerning from God, he must receivesomething of the sheep's ear, the holy understanding,whereby he may distinguish spiritual things, between thepure and the impure, between the pretender to the things ofGod and him who is indeed of God. There is a balance of thesanctuary appointed to weigh spiritual things and appear-ances. By this balance alone are all things truly and rightlydiscerned and distinguished; and this balance is in the sanc-tuary, in the holy, heavenly place in Christ Jesus, where thetrue weight of spiritual things is given and discerned. But hethat weighs without this, he that weighs by his own judgmentand understanding, by his own comprehension and conceiv-ings, this one weighs by that which is uncertain, changeable,and fallible.

Oh that men were humble, tender, meek and sensible oftheir inability to judge as of themselves! Then they might seethe need of this gift of God, and wait upon him for it, being inthe meantime as a weaned child, not meddling with thingstoo high for them, but keeping and abiding low, in fear andsubjection to that which the Lord has already made manifestto them. For what man is there to whom the Lord has notalready, in his tender mercy and goodness, made somethingof himself manifest? Who is there who, by the light of theSpirit of God in his conscience, knows not some evil which heought to leave undone, and some good which he ought to do?Now this is the way of God, and the work which man shouldbe exercised in: to experience his mind gathered into that

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which teaches this, that he might receive power from theLord to cease to do the evil and learn to do good. For in thisway the Spirit of the Lord teaches and requires of men, eveninwardly in their secret parts, secretly quickening andenlivening them in some measure, and also giving them asense of their sin, death, and separation from him. For wherethere is any sight of sin, and any sense of its burden, there isalso some life, some light, some little stirrings of the life,without which this sense could not be.

Now mark: are not here the drawings of the Father? Arenot here the teachings of the Father, though but in a littlemeasure, yet true and living? Is not here some littlediscerning given between the precious and the vile, betweenthat which is of God and that which is against him? Wellthen, here is the gift of discerning, though in a poor, low,little, weak measure. And the man who receives this, receivesthe beginnings of the gift whereby he may be able to discernand distinguish about spiritual things, so far as the light andability of the gift in him extends.

Now, this is man's work (and in this lies his safety), tocome here, abide here, and grow here. He is not to judgeoutside of this, nor judge further concerning the things ofGod than this light judges in him. He must keep to the judg-ment he has from the Lord, not hearkening to the subtledevices of the enemy, which will strive afterward to cloud hismind, delude and deceive him with a false appearance of wisereasonings and disputings of his own, or from other men, tomake him believe otherwise. And so keeping what ground hehas gained, he is to wait for more of this light, more of thislife, more of this virtue, that his soul may grow up andincrease therein, that his eye may be strengthened to seefurther, and his ear to hear further, and his heart to embracemore of the instructions and directions of the Spirit of the

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Lord, unto and in the way of the kingdom.Therefore, the man that desires to meet with and receive

from God the gift of discerning, let him mind the presentmanifestation of God's light from his Spirit in his heart. Lethim embrace that, fall in with that, take heed of the reason-ings of the mind against the convictions and demonstrationsof God's Spirit. Receive the truth in the love of it, even thelowest appearance of truth, about the least and most despi-cable things, and give up faithfully to the Lord thereinwithout murmuring, disputing, or consulting with flesh andblood. And he that is faithful to the light of the Spirit (and tothe discerning that comes by it) in the little, he shall receivemore, he shall have his light and discerning therebyincreased according as his need requires. But he that standsdisputing, and desires to have all his way made clear to himbefore he takes one step in it, this one is far from becomingthat child that the Father can teach.

This, in effect, was the very answer which Christ gave tothis thing in the days of his flesh, when there were greatdisputes concerning his doctrine, how to know whether ornot it was of God. What was the way he resolved this ques-tion? "If anyone is willing to do his will” says Christ, “he willknow of the teaching, whether it is of God or whether I speakfrom Myself.” John 7:17. Do you desire to know of the Son'sdoctrine? Do you desire to know whether it be the doctrineof the Son indeed, the doctrine of him who comes from theFather? “Yes,” the upright heart will eagerly say, “oh that Imight know concerning what rises and opens in my heart,whether it be from the Spirit of God, or from the root ofdeceit in me!” This then is the way: do the Father's will.

Objection: Do the Father's will? Why, what kind of ananswer is this? The entire dispute is about the Father's will!

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How can I do the Father's will (which the Son is supposed toteach me) until I first know of the Son's doctrine?

Answer: It is true, the Son's doctrine is the Father's will, andyou cannot do the Father's will except as you receive theSon's doctrine. But mark well: there are disputes in yourmind about something of the Son's doctrine, whether it be hisdoctrine or not. There are disputes within you concerningthe inward motions, workings, and stirrings, the origin ofwhich you eagerly desire to know. Now, the question at handis concerning the way that you may attain to this, that is, howyou may come to a certain and satisfactory knowledge ofthese things. The way is not by entering into reasonings anddisputes about the things wherein you have doubts, but bycoming into that light wherein and whereby these things aremade manifest. And this is by coming into obedience to theFather in that which he has already made manifest. For inthat light (to them that believe in it), and in obedience to it(be it ever so little, or the manifestation ever so small), theFather will reveal even more. And he will make that heartand mind to be sensible of what is of him, and what is of theenemy, so far as it is needful in that moment for it to know.For wise and absolute judgment in all things is not necessaryfor a baby, but only enough sense to know the breast, and toreceive from it the milk by which it is to be fed that it maygrow. This is enough in its present state. Yet if there be needof strength at any time to stay the enemy, the Lord will revealit in the heart, and bring it forth out of the mouths of thebabes to the perfecting of his praise.

So mind and learn the way, you who are simple-heartedand truly desire after the Lord, and the purity and power ofhis kingdom. Take heed of the wrong way; take heed ofman's way, which is by consulting with his own wisdom, and

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weighing things in the balance of his own reason and under-standing. In this way man may weigh the scriptures writtenin former ages, and the appearances of God in this age, anderr in heart, mind, and judgment concerning them both allhis days. But he that waits on the Lord in fear, and in obedi-ence to that which is already made manifest, not desiringknowledge from God in his own will, time, or way, but in theLord's, who perfectly knows everyone's state, and what is fitfor him—this one shall know concerning every doctrine hisheart desires to be instructed in, in the Lord's season. And inthe meantime, the Lord will feed him with necessary foodand clothe him with necessary clothing. Indeed, there shallbe no lack to him who bows before the Lord in what isalready made manifest, and who waits for the Lord's furthermanifestations and appearances. But the wise hunter afterknowledge, going out before the Lord leads, and further thanhe leads and teaches—this is of the first birth, which isexcluded from the kingdom and its mysteries. This comesfrom the despised one, who would still kill the heir, so thatthe inheritance might be his. But the inheritance isappointed for and given to another, even to the Lamb'snature, the Lamb's Spirit, the Lamb's innocency, the birth ofheavenly wisdom, which birth is a foolish and weak thing inman's eye, and not at all worthy of the inheritance. But it isthe Father's pleasure to give the kingdom and inheritance oflife everlasting to such as these.

Allow me to speak yet a little more plainly, and to bring ityet a little closer to the heart, if I may. It has pleased theFather, in this day of his love and power, to gather a littleflock out of the world (and out of all worldly professions ofworship and religion) unto himself. This flock he has gath-ered by a poor, little, low thing in their hearts, exercisingthem thereby in poor, menial, and contemptible ways to the

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eye of the world, and to all the professions of man's wisdom.And by this little and low seed, and concerning it, the Lordtestifies to others through those whom he has gathered. Andthe testimony does evidence itself, through the power of theSpirit, to all that wait upon God for an ear to hear.

Now, when we tell men of a divine seed, given of God,wherein their religion is to begin, and from which it is togrow, and of which they are to be born, many will assent andbe drawn so far as to wait inwardly for and upon this. Butwhen this seed begins to stir and move in them, it is often insuch a way, and having to do with such low, menial,contemptible things in their eyes, that they are very apt todespise it, enter into disputes against it, and so miss theentrance. Instead, they are filled with doubts about theleader and his motions, and puzzled and entangled in theirminds, and stopped at the very beginning. And so, thoughthey desire much, and hope much, yet all of this comes tolittle because the enemy has possessed their minds with adevice of his subtlety, as if the things made manifest by theseed were small and of little importance. That which theylack (so they believe) is the powerful manifestation of life, theclear light, etc., and so their minds are taken up with expecta-tions for these great things, and desires after lofty things, andthey overlook the way whereby these are to be witnessed andobtained.

For the Lord God, in his infinite wisdom, selected thesecontemptible things by which to exercise and lead his flock.Now friend, you who desire life from God, oh take heed thatyou do not beat back the beginnings of his life and theredemption of your soul by despising and overlooking the dayof small things! Why may not God choose to lead you in theway that he has led the rest of his flock? Why should you notalso come to deny the customs and vanities of this world (and

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come into that which is simple and plain), and stand in thewill and life of God out of them? Are not the ways, customs,and vanities of the world from the spirit of the world and notfrom the Father? Do they not come from the corrupt part?Are they not of the corrupt part? Do they not please thecorrupt part? Must they not be left behind by him thattravels into the seed, is one with the seed, and lives in theseed? Why get stuck on these things? Why would youdispute about these things? Oh feel the Father's drawings,first out of the world, first out of that which is not of theFather but of the world, so that he may draw you further andfurther, even into the kingdom and power everlasting, whichis many days' journey beyond the place where you now arestuck.

So mind and remember this which follows: In the daysof Christ and his apostles, God chose the foolish and the weakthings, and things that were not, to hide the path of life andthe mysteries of his kingdom from the wise, searching eye ofman in those days. Why may he not choose similar thingsnow? Why may he not now reveal things to the babes, andnot to the wise of this age and generation? Why may it not beto his glory to have it now said also: "Where is the wise?Where is the scribe (where is the learned man)? Where is thedisputer of this world?" Can any of them find out, or any ofthem discern, that which God reveals to his little ones? No,no! They have gotten up too high above that little, low,tender, meek, sensible seed, in the faith of which, and inobedience whereto, the teachings of God are received, and hislife and power witnessed. And because of the riches, wisdom,and knowledge already gained outside of this seed, theentrance into the pure, living truth (which cleanses the mind,and keeps it clean, which quickens it, and keeps it living)seems to them so exceedingly difficult.

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And as the seed of the kingdom is little (like a grain ofmustard seed), the least of all seeds, why may not its appear-ance also be little, even in low, weak things, despicable toman's eye and wisdom? And yet, the power of the cross(which brings down and slays the corruptible), and the resur-rection of the life may be witnessed and felt in them. "Thefoolishness of God is wiser than men, and the weakness ofGod is stronger than men." And the Lord knows what hedoes in leading his children in this contemptible path, and bythese contemptible exercises, which all the wise, high, lofty,and aspiring, according to the flesh, may easily overlook andslight, and can hardly stoop down and subject themselves to.

God is the same that ever he was; and he still appears inthe way of his own wisdom, and outside of man's. He thatwill partake of God's wisdom must deny and keep out of hisown. The Lord's touches, drawings, teachings, blessings,love, peace, joy, sweetness, etc., are poured forth upon, felt,and enjoyed by the soul in the new creation, in the new sense,in the denial and passing out of the old.

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Chapter XVI

Letters of Isaac PeningtonWritten Between 1658 – 1671

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To His Father, Sir Isaac Penington Sr.1

Ah, dear Father!

Why do you so often give me occasion of mourningbefore the Lord on account of your hard and unrighteouscharges? How often have I solemnly professed that there wasnever any desire in me, or endeavor used by me, to draw youto this way [of religious profession]. All that is in my soul isthis, that you might have the true knowledge of Christ, thatyou might indeed hear his sayings, and do them, and not setup your own or other men's imaginations and inventedreasonings instead of the sayings of Christ.

Now, I am not for ways or opinions, but only for Christthe substance, the living power of God in the heart. Yet,

1 Isaac Penington’s Father (Sir Isaac Penington Sr. 1584–1661) was awell-known English politician and Puritan Congregationalist who sat onthe House of Commons from 1640 to 1653 and was Lord Mayor ofLondon in 1642 and 1643. He was a member of the tribunal thatconvicted Charles I of treason and executed him, and afterwardsbecame a prominent member of Oliver Cromwell's government. Withthe Restoration of Charles II in 1660, Penington Sr. was tried for hightreason and imprisoned in the Tower of London, where he died awaitingexecution on December 16, 1661.

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because you stumble at these things, and through prejudicerefuse the living testimony of God concerning Christ the Rock(building instead upon that which you have imaginedconcerning the Savior), in love and pity to your soul, I cannotbut say some things to you. For who knows whether Godmay, at length, give you repentance to the acknowledgmentof the truth, and to the disclaiming of the way of error.

You lay down three reasons why you cannot believe this wayto be of God.

1. God's way is a way of love, peace, and unity.

Answer: If you had that eye which can see the things of God,and did apply yourself to see with it, you might see the peace,love, and unity among this people which other men do onlytalk of. But if you take things by the report of the enemiesboth to God and to them, you shall be sure to hear andbelieve bad enough. For this people [the Quakers, so-called]have no war with anything but unrighteousness, and withthat they cannot have peace, no, not even in their dearestrelations. They love the souls of their enemies, and think nopains or hazard too great for the saving of them. Being perse-cuted, they bless; being reviled, they entreat, and pray fortheir persecutors. They are at unity with whatever is of God;but with the seed of the serpent, they cannot be at unity.They know the "generation of vipers" in this present age andcan witness against them under their several painted cover-ings, as freely as ever Christ and his apostles did against theScribes and Pharisees. For the spirit of the Scribes and Phar-isees is now in the world; and the Spirit of Christ and hisapostles is also in the world. And these cannot help but fight,each with their proper weapons: the one with their stocks,

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whips, fines, prisons, etc., the other with the spiritual armorof Christ. Thus the one wrestles with flesh and blood, fightswith the creature, and hurts the body; the other loves thecreature, seeks the saving of it, and fights only with the powerof darkness which rules the creature. Now which of these arethe ministers of Christ? Those who stir up the magistrate toafflict the body, or those who use the sword of the Spirit tostrike the conscience?

And this peace, love, and unity are attained, not by theirown strivings after it, but by receiving it from above. Indeed,all our religion lies in receiving a gift, without which we arenothing and can do nothing, and in which nothing is too hardfor us. Yes, being kept in that gift of God we can do all things,we can believe all things, we can suffer all things. Never wasthere a generation brought forth weaker in themselves, morefoolish, more ridiculous to the fleshly wisdom, more exposedto sufferings from the world and worldly professors. Yet,being kept faithful to him that has called us, we sometimesfeel strength and wisdom, even such as the most zealous inthe worldly ways of religion have not an ear to hear the rela-tion of.

2. God's way is a way of humility.

Answer: If they had not been broken and humbled by God,they could never have entered into this way, which is a waythat the lofty, fleshly part of man abhors. Nor is this a volun-tary humility, but a humility which crosses and breaks man'swill all the day long. You judge at a distance, and with thatwhich should not judge, but should rather be judged.

3. That God is a God of order, not of confusion.

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Answer: Blessed be the Lord, who has recovered some of thetrue church's order for us, and delivered us out of the confu-sion of antichrist. We know an order in the light, an order inthe Spirit, an order in Christ the truth. But that which manin his wisdom calls order is but antichrist's order, which, toGod, is confusion. To have man's spirit speak and God'sSpirit stopped, this is the order of all the anti-christiancongregations and churches. But to have man's spiritstopped and God's Spirit speak, this is the order of Christ'schurch. And this order we know and rejoice in, finding thatraised in us which teaches us to "cease from man," and man'svoice is not at all "accounted of." But the voice of the livingGod is heard, known, loved, and obeyed, by that which he hasquickened in us, and made to live to himself.

The last part of your letter consists of very harsh andunrighteous charges, mixed with bitter expressions, which Ishall pass over—only I confess it is somewhat hard to onepart of me, that my own father should so deal with me.

About finding no comfort in me, and wishing me morecomfort in my son, I must say this. There is a part in mewhich God has struck at, and is destroying, and I myself haveno comfort here, nor is it much able to yield comfort toanyone else. If I were in any formal way of religion, I mightbe a comfort to my father (for you could be gratified withthat, or at least bear with that). But because the Lord hasseized upon my heart by the power of his Truth, and I canbow to none but him (no, not even to my most dear father),now I am no comfort. I am sure I have had little comfort allmy days in seeing my father's course of religion, which I evercould testify of as not being of God (yes, my late dear motherwould often bewail it to me). And many times have I pouredout my soul before the Lord. Yet hear my words, Oh myfather, hear my words. Oh, pierce into the nature of things!

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Set not up shadows instead of the truth. Wait for the gift.Receive the true love, the true peace, the true unity, the truehumility, (which lies not in the will of the creature, but ratherdestroys it), and we shall soon know one another, and havetrue comfort in one another.

I.P.14th of 12th Month, 1658

To Thomas Ellwood

Dear Thomas,

Great has been the Lord's goodness to you, in calling youout of that path of vanity and death (wherein you wererunning toward destruction), to give you a living name andan inheritance of life among his people, which certainly willbe the end of your faith in him and obedience to him. And letit not be a light thing in your eyes that he now accounts youworthy to suffer among his choice lambs, that he might makeyour crown weightier, and your inheritance the fuller. Ohthat that eye and heart may be kept open in you which knowsthe value of these things! And oh that you be kept close tothe experience of the life, and be fresh in your spirit in themidst of your sufferings, so you may reap the benefit of them.This is a brief salutation of my dear love to you, which desiresyour strength and settlement in the power of God, and theutter weakening of you, as to yourself. My love is to you, withdear Thomas Goodyare, and the rest of the imprisonedFriends.2

2 Whenever the word 'Friends' is capitalized in these letters, Penington isreferring to members of the Society of Friends, those who were calledQuakers.

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I remain yours in the Truth, to which the Lord my Godpreserve me single and faithful.

I. P.From Aylesbury Jail, 14th of 12th month, 1660

To an Unknown Parent

Dear Friend,

I have not much freedom to write at present, beingretired in spirit, and mourning to my God for the powerfulbringing forth of his pure life yet more perfectly, both inmyself and others. Nevertheless, the spirit of your letter doesso strongly draw me, that I cannot be wholly silent.

This, therefore, in the uprightness, fear, and tendernessof my heart, I say to you.

There is a pure seed of life in the heart, from whence allgood springs. This you are to mind in yourself, and also towait on the Lord to be taught and enabled by him to reach tothis seed in your children. In this way you may be an instru-ment in the Lord's hand to bring them into that fear of himwhich is both acceptable to him and profitable to them.Therefore, mind its leadings in your heart, and wait to beacquainted with its voice there. And, when your children askyou any questions of this nature—what God is, where hedwells, or whether he can see them in the dark—do not rejectit, but wait to feel something of God raised in you which isable to judge whether the question is put forth in sensibilityor in vanity. And this can give you an advantage of stirringup the good, and reaching to that which is to be raised bothin young and old to live to the praise of him who raises it.

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Take heed of a judgment after the flesh, but wait to feel thatseed raised in you which judges with righteous judgment inevery particular case. Be still and silent except when youmanifestly know that the seed (and not you) is judging.

And, as to your children, daily feel the need of instruc-tion from the Almighty to govern and direct them, and waitdaily to receive it from him. And what you receive from him,give it forth in fear, waiting for him to work it upon theirhearts. For he is a Father, and has tenderness, and gives truewisdom to every condition of his people that wait upon him.

Perhaps you expect from me an outward rule, but I haveno rule except the inward life. And this life is known not inthe way of outward knowledge, but is daily made known asmy Father pleases. I cannot direct you to any other rule,except to wait that life may be revealed in you daily,according to your daily need in every particular. And this Isay to you in the love of my heart: wait, oh wait, for the truediscerning which is given to the true seed (which you willexperience according as it is raised and gains dominion), thatthe wrong thing does not judge in you, having an outwardappearance of wisdom and reason.

Breathe unto the Lord that your heart may be single andyour judgment set straight by his seed of life within you, andthat your children also be guided to and brought up in thesense of the same seed. And as for praying, they will notneed to be taught that outwardly. But if a true sense of theseed is kindled in them (though ever so young), from thatsense will arise breathings to him that begat it, suitable totheir current state. This will cause growth and increase ofthat sense and life in them.

Thus, in the plainness of my heart have I answered you,according to the drawings and freedom which I found there,

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which I dare not exceed. I who am your unfeigned friend,though outwardly unknown,

I. P.20th of Third Month, 1665

To One Who Sent Him a Paper of Richard Baxter's

Dear Friend,

Whom I often remember with love and meltings of heart,desiring of God that you may enjoy in this world whatever ofhis presence and pure life he judges fit for you, and that yoursoul may, after this life, sit down in rest and peace with himforever.

I received from you a paper of Richard Baxter's, sent tome, I believe, in love. And in love I am pressed to return untoyou my sense thereof. It seems to me very useful and weightyas far as it goes. But indeed, there is a great defect in it, innot directing sinners to that seed of life and power whereinand whereby they may do that which he exhorts them to do.For how can they come to a true awareness or to repentance,or join in covenant with God through Christ, until they knowand receive something from God wherein this may be done?Oh my dear friend, I wish that he, and you, and all who in anymeasure turn from this world and desire life eternal, mightknow the instruction of life, and feel that gift from Godwherein he is known, loved, and joined with in covenant. Inthis way you can know a pure beginning, a pure growth andgoing on unto perfection, and not mere notions concerningthings set up in the earthly understanding, which easily

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putrefy and defile. And whatever men may say or think of me, I have no

other religion now than I had from the beginning; only now Ihave a clearer leading into, and guidance by, that seed of lifein and through which it then pleased the Lord to give me life.And this I know (and do daily experience in my heart): thatthis is no less than the light of the everlasting day in whichthe renewed man is to walk, and no less than the life of theSon (whom God gave a ransom for sinners), which canquicken man so to do. And none but Christ, by his liferevealed in the soul, and his blood shed there to wash it, cansave the poor sinner from sin, wrath, and misery. My hope isnot in what I have done, do, or can do; but in what he hasdone without me, and also does in me.

This is the account of my love unto you, drawn forth atthis time by the outward expression of yours in sending thatpaper, who remains, and, from my first acquaintance, haveever been, a friend and lover of you.

I. P.Peter's Chalfonte, 19th of Sixth Month, 1665

To His Wife(Written on Occasion of His Fourth Imprisonment)

My dear true love,

I have hardly freedom to take notice of what hashappened, even in my own thoughts; but I am satisfied in myvery heart that the Lord, who is good, has ordered things thisway, and he will bring about what he pleases thereby. Why

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should the fleshly-wise, reasoning part murmur, or findfault?

Oh be silent before the Lord all flesh within me! Anddisturb not my soul in waiting on my God to know what he isworking in me and for me, and what these cruel occurrencescan lead to.

One thing have I desired of the Lord, even that I may behis, perfectly disposed of by him, knowing nothing but him,enjoying nothing apart from his life and leadings. Thus mustI give up and part with even you, my most dear and worthylove, or I cannot be happy in my own soul or enjoy you as Idesire.

I find my heart deeply desiring and breathing after thepure power of the Lord to reign in me; yet I dare not choosefor myself, but rather beg to be taught to wait, and to bemade willing to drink the residue of the cup of suffering, bothinward and outward, until the Lord sees good to take it frommy lips.

Oh, my dear, say little concerning me. Plead not mycause, but be still in your own spirit, and await what the Lordwill do for me. Thus all my prayers (which in the tendernessof my soul I have often put up for you) may have their fulleffect upon you. My dear, be my true yoke-fellow, helpful todraw my heart toward the Lord, and away from everythingexcept what is sanctified by the presence and leadings of hislife.

I feel, and you know that I am, very dearly yours.

I. P.1st of Seventh Month 1665

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To a Friend in London(Written on Occasion of the Plague, 1665)

Ah Friend!

Dreadful is the Lord, and it is now known and feltbeyond what can be spoken. Does your heart fear beforehim? Are you willing to be subject to him? Do you long forhis strength in order to trust him with yourself and yourfamily? Oh that you may be helped daily to cry unto him,that he who is tender-hearted and able to preserve may havemercy upon you when his arrows fly round about!

Retire, deeply retire, and wait to feel his life, so that yoursoul may be gathered out of the reasonings and thoughts ofyour mind, into that which keeps from them and fixesbeneath them. Here the Lord is known and worshipped inthat which is of himself, of his own begetting, of his ownforming, of his own preserving, of his own shutting andopening at his pleasure. And so, living in the sense and purefear of the Lord (not meddling to judge others or justify your-self, but waiting for his appearance in you, who is the justifierand justification), you will be enabled by the Lord, in hisseasons, to lead your children and family into the same sense,so that you and they together may enjoy the same preserva-tion from him.

And if your heart be right before the Lord, and your soulawakened and preserved in his fear, you will find somethingto travel out of, and something to travel into, and the Lorddrawing and leading you. And this stroke, which is sodreadful to others (and not altogether without dread to you)will prove of great advantage on your behalf, in drawing youmore into a sense and acquaintance of the infinite One, and

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in drawing you from your earthly thoughts and knowledge,which will not now support you. Your Friend,

I. P.8th of Seventh Month, 1665

To Elizabeth Walmsley

Dear Friend,

My heart was exceedingly melted within me at thereading of your precious and tender lines. Indeed, I wasquite overcome, and was inclined several times to break offreading, for the freshness and strength of life in your wordsdid so flow in upon me. And I said again and again in myheart, “It is the very voice of my Father's child,” whose sounddid deeply reach to and refresh my very soul. And this myheart says, “Blessed be my God, for his tender mercies to you,in visiting, leading, and preserving you to this day, and forteaching his seed thus to speak in you.” Oh let his praise liveand abound in your breast forever! And in the flowings andstreamings of this life, remember me at the throne of myFather's mercy, by which alone I live and have hope beforehim.

May the mercies, blessing, and pure presence of my Godfill your soul, and rest upon you forever! Amen! Amen!

Mind my dear love to your sister, whose inward welfareand prosperity I desire, even that she may be one with you inthe seed and life of God.

I am your unfeigned Friend, and dear lover of the pureseed of life in you,

I. P.Aylesbury Jail, 19th of Eighth Month, 1665

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To Friends at Horton

To My Friends at Horton and Thereabouts,

There has been a cloudy and dark day, wherein God'schurch and building has been laid waste, and his holy city(according to his decree and purpose) trodden under foot bythe Gentiles. All of this time, his church has been as a deso-late widow, mourning in the wilderness. Nevertheless,during this season, God has not left his people, for there havealways been breathings and stirrings of life in and from theprecious seed. Yet though there were true desires and long-ings after the true church, in the midst of these desires, theenemy struck and put men upon pressing further ahead thanthey were truly led. And so reading in the Scriptures about achurch state and church orders, etc., they thought it was theirduty to keep on building. In this way they have thrust them-selves into many things into which they have not beenaccepted of the Lord (although, in their breathings and truedesires, they were accepted). And what has been the result ofman's buildings? Oh, the pure seed has been buried in them,and they have been as a grave to it; and their own imagina-tions, carnal knowledge, and way of worship have been ofhigh esteem.

Oh Lord my God, raise again, I beseech you, the pure life,and those pure breathings which have been drowned, lost,and buried in these buildings!

Now, dear friends, the Lord alone built his church at thefirst. The Lord also laid the buildings waste, and carried hisliving temple, out of the shell of it into a wilderness. And theLord alone can lead his church out of the wilderness (leaningupon her Beloved), into her built state again. Ah dear

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friends, all must be scattered, all the gatherings, all the build-ings which are not of the Lord must be scattered, so that hisgathering, his building, may be known and exalted in theearth. So then, I desire that you not hold up anything in thisday of the Lord (it is so indeed) against the light and power ofthe Lord. The Lord is able, and will maintain his building,however weak and of low esteem it is in the eye of man. Butman shall not be able to maintain his buildings, however highand strong they are in his own eye.

And since my spirit is at this time unexpectedly openedin love and in life towards you, I shall mention one or twogreat snares which I see professors entangled in, so that youmay wait on the Lord to escape the evil and danger of them.One is this: they look too much at outward time and outwardthings, and their expectations are too much that way. Oh letit not be so with you, but wait for the inward day, wherein thethings of God are wrought in the heart!

Woe unto him that has stumbled at the living appear-ance of God's precious truth in this our day, and in his ownwisdom has been exalted above that which he should havefallen down before! Oh that none of you (whom I have dearlyloved, and still love, and whom I have truly sought in theLord, and still seek) ever prove sad examples and spectaclesof what I now write in a living sense! Oh that that seed whichhas mourned and is oppressed among you might live, andrise up in the power of life, over that which has grieved andoppressed it! For, of a truth, I feel among you a wisdom andknowledge which is not of the seed, but rather oppresses it.Oh what plainness of speech does the Lord give me towardsyou! Indeed, I am melted in concern for you! And in thestrength of that love which searches into your bosoms, Idesire that the abominable thing among you might be discov-ered and purged out, so that that which is indeed of God

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might spring up, live, and flourish among you.A second thing, wherein professors grievously mistake, is

about praying in the name of Christ, in which name, he thatasks receives, and out of which name, there is no right askingof the Father. They think that praying in the name of Christconsists in using some outward words, such as, "Do this foryour Son's sake," or "We beg of you in Christ's name." Butthere are many who know not the Father, and yet use suchwords! And there are others who are taught of the Father topray, and who pray in the Son, who are not led to use suchwords. The name, wherein the asking and acceptance is, isliving, and he that prays in the motion of the Spirit, and inthe power and virtue of the Son's life, this one prays in thename. Only this voice is acknowledged by the Father, andnot the other, who has learned in his own will, time, andspirit, to use words relating to the Son.

Ah friends, that you might travel into truth, and meetwith the unerring substance of things, so that you might liveand not die! Then you will see how man has erred, and errs,yes, even the man in you. And you will see that the seed only,and they that are born of the seed, know the living truth, andwalk in the living path, where there is no error, no deceit, butrather a perfect preservation out of them. There, in the seed,I desire to meet and embrace you, where we may unite andknow one another, in the spiritual birth and life, inseparably,forever.

I remain your imprisoned friend, according to thewisdom of God, and in his pure content and fear, though thewisdom of man might easily have avoided these bonds.

I. P.Aylesbury Jail, 22d of Eighth Month, 1665

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To Friends of Truth In and About the Two Chalfonts

Dear Friends,

I am separated as to bodily presence from you, but Icannot forget you, because you are written on my heart, and Icannot but desire your peace and welfare, as of my own soul.

And this is my present cry for you: Oh that you mightexperience the breath of life, that life which at first quickenedyou, and which still quickens! This breath of life has powerover death, and being felt by you, it will bow down death inyou, and you will feel the seed lifting up its head over thatwhich oppresses it. Why should the royal birth be a captivein any of you? Why should any of you travail, and not bringforth? Why should sin have dominion in any of you, and notrather grace reign in its life and power in you all? Oh thatyou may receive quickenings! Oh that you may receive help!Oh that you may be led into the true subjection, which bringsforth the true dominion! Indeed, I cry for my own soul, and Icry for yours also, that in one virtue and power of life, we maybe knit together and serve the Lord our God in perfect unityof spirit.

Oh Father, blow upon flesh in us all, dry it up at theroots, let all that is born of it die in us, and let its wombbecome barren, so that no more fruit may be brought forthunto death and unrighteousness. And let your pure seed livein us, and the womb that has been too long barren, let itabound with fruit unto you, so that we may be a vineyard ofyour own planting, watering, and dressing, bringing forthpure holy fruits, pleasant to your taste. Oh Father, that youmay never repent of the special love, favor, and mercy you

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have shown to us, in gathering us out of the world and fromthe midst of the many professions.

My friends, what shall I say unto you? Oh, the Lord keepyou living and sensible, and let your walking and living bewith him, both in private and in your assemblies. Be seriousin your spirits, that you may feel the weight of his seedspringing up in you and resting upon you, to poise yourhearts towards him. And let the earthly thoughts, desires,and concerns, which eat like a canker, be kept out by thepower of that life which is yours, as you abide in covenantwith him that has gathered you by his pure light shiningwithin you. Oh that you may all dwell there, and not drawback into the earthly nature, where the enemy lies lurking toentangle and catch your minds, and bring you to a loss.

Feel my heart of love and tender care for you in thequickening life of God. And may the Lord God watch overyou for good, to perfect his work in you, and draw your heartsnearer and nearer to himself, until they be quite swallowedup by him, and you find your hearts fitted for, and welcomedinto, the bosom of your Beloved. There you may sit down inthe rest and joy of his fullness forevermore. This is theblessed end of the Lord's love to you, and all the faithfultravails which have been for you.

Even when you were sitting together and waiting on theLord did these things spring up in my heart towards you.And if you taste any sweetness or refreshment in them, bowto the Fountain, and be sensible of his praise springing in themidst of you. Your Friend and brother in the Truth,

I. P.From my place of confinement in Aylesbury

20th of Fourth Month, 1666

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To Elizabeth Walmsley, of Giles Chalfont

Dear Friend,

The thoughts of you are pleasant to me. Indeed, I ammelted with the sense of the Lord's love to you, as to my ownsoul.

What were we that the Lord should stretch forth his armto us and gather us? And what are we, that the Lord shoulddaily remember us, in the issuing forth of his lovingkindnessand mercies? Oh his pity, his compassion! And can you notalso say the same? Dear friend, my desire for you is that thepower and blessings of life may descend upon you, and thatyou may feel your God near, and your heart still ready to lethim in, and shut against all that is of a contrary nature to his.Oh and that you may know that death passing upon you, andperfected in you, which prepares for, and lets into, the full-ness of his pure and unspotted life.

You may commend my dear love to your sister, and to allFriends as you have opportunity, who breathe after the Lord,and desire in uprightness of heart to walk with him. I amyour friend, in the affection which is of the Truth.

I. P.Aylesbury, 20th of Fourth Month, 1666

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To the Earl of Bridgewater3

Friend,

It is the desire of my heart to walk with God in the truefear of his name and in true love and good will to all men, allmy days here upon the earth. For this end I wait upon Godnight and day to know his will, and to receive certain instruc-tion from him concerning what is acceptable in his sight.After he has in anything made manifest his pleasure, I waitupon him for strength to perform it. And when he haswrought it by me, my soul blesses him for it. If this be a rightcourse, I am not to be condemned herein. But if it be not,and you know better, show me in love, meekness, and tender-ness, as I would be willing to make anything known to you,for your good, which the Lord has shown me. But this I amfully assured of, that God is higher than man, and that hiswill and laws are to be set up and obeyed in the first place,and man's only in the second, and in their due subordinationto the will and laws of God.

Now friend, apply yourself to do that which is right andnoble, and that which is truly justifiable in God's sight, thatyou may give a comfortable account to him when he shall callyou to it. That which you have done to me has not made meyour enemy, but rather in the midst of it I desire yourwelfare, and that you may so carry yourself in your positionand your actions in such a way that you may neither provoke

3 The Earl of Bridgewater was the man principally responsible for severalof Isaac Penington's long imprisonments. Because Penington would notbow to him, address him as “My Lord,” and refer to himself as “yourhumble servant,” the Earl of Bridgewater procured military orders tohave Penington arrested and jailed on several occasions. In total, IsaacPenington spent close to five years in jail, usually at Aylesbury, but onceat Reading.

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God against you in this world, nor in the world to come.Have you not yet afflicted me enough without cause?

Would you have me bow to you even when the Lord has notgiven me liberty to do so? If I should give you outward titlesand honors, might I not do you hurt? Oh come down, be lowin your spirit before the Lord! Honor him in your heart andways, and wait for the true nobility and honor that is fromhim. You have but a short time to be in the world, and theneternity begins. What you have sown here, you must thenreap. Oh that you might sow, not to your own will andwisdom, but to God's Spirit, and know his guidance whoalone is able to lead man aright. Indeed, you should besubject in your own heart to that seed which you are offendedat in others, even that which testifies for God, and against thethoughts, ways, and works of corrupt man. Oh that youmight feel the seed of life from God, and know good fruitbrought forth from it! And that the evil nature, with the evilworks thereof, might be cut down in you, so that your soulmay escape the wrath and misery which attend the works andworkers of iniquity.

I have sent you the enclosed booklet in love. Read it infear and humility, lifting up your heart to the Lord, who givesunderstanding, that it may be a blessing to you. For it waswritten in true love, and is of a healing and guiding nature. Ihave formerly written to you, but my way has been so barredup that I have not found access easy, and how or whether thiswill come to your hand, I know not. But this I truly say toyou—I have felt the Lamb's nature under my sufferings fromyou, for which I have given you no provocation, neither forthe beginning nor continuance of them. And if you can bringthis to the trial of the witness of God in your heart, then thatwill deal truly with you, blaming what God blames, and justi-

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fying what he justifies. And though the Lord beholds, andwill plead the cause of his innocent ones, yet I do not desirethat you should suffer, either from God or man, on myaccount. But I desire that you might be guided to, andpreserved in, that which will be sweet rest, peace, and safety,to all that are sheltered by it.

This is the sum of what I have at present to say, who havewritten this not for any end except (in the stirrings of truelove towards you) that you might experience the power ofGod forming in your heart aright, and bringing forth thefruits of righteousness in you. My desire is that you be madeby him of the seed of the blessed, and inherit the blessing,and find the earthly nature consumed, and brought tonothing in you. For to this nature belongs the curse, and itmust feel the curse, as God brings forth his righteous judg-ments in the hearts and upon the heads of the transgressors.And, knowing there to be a certain day of God's calling trans-gressors to account, I warn you in tenderness to consideryour ways, and make your peace with him, so that you maynot be irrecoverably and eternally miserable, but rather maybe transformed by his life and nature.

And friend, know this for certain: it is not a religion ofman's making or choosing (neither the Pope's, nor any otherman's), which is acceptable to God, but only that which is ofhim. Now what will become of that man whose very religionand worship are loathsome to God? Where will he stand, orwhat account will he be able to give when he appears beforehim?

You have not often met with such a plain dealing as this.These things very nearly concern you. Oh wait upon God forhis true light, that you may not be deceived about them, foryour loss thereby will be so great and irreparable.

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I am your friend in these things, and have written as atrue lover and desirer of the welfare of your soul.

I. P.From Aylesbury Jail, 24th of Sixth Month, 1666

To an Unknown Recipient

Friend,

The vessel, or created nature, poisoned by sin and death,can be redeemed by nothing except the life and power of Godrevealed in the vessel. This life, this peace, this power, thisrighteousness, this salvation, is the Lord Jesus Christ. Andhe that experiences anything of this, experiences somethingof Christ; and being joined to, and partaking of this, hepartakes of something of his redemption. For it is not by anoutward knowledge, but by an inward virtue and spiritual lifereceived from Christ and held in Christ, that those who aresaved, are saved. This is the thing of value with me, for whichI have been made willing to part with all, and into thispurchased possession am I daily traveling. And in mytravels, the Father of life and tender mercy is pleased to helpme.

Now, to have you gathered into this light, this life, thispower, which is of Christ, and in which he is and appears,this is the desire of my soul. And if he please, I am willing tobe instrumental in his hand towards the bringing forth of thisin you. It is not my desire to bring forth new notions in you,but rather that you might wait on the Lord for him to bringup his living, powerful truth in you, wherein the knowledge ofthe new and living way is alone revealed.

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I am a worm, I am poor, I am nothing, less than nothingas in myself. I am weaker than I can express, or than you canimagine. Yet, in the midst of all this, the life, power, right-eousness, and presence of Christ is my refreshment, peace,joy and crown. And that to which I invite you is substance,everlasting substance, which you will know and acknowledgein spirit to be so when that which can see in truth is createdand raised up in you. Oh wait on the Lord, fear before him,pray for his fear in the upright breathings (which are not ofyour own forming, but of his pure begetting). Pray that youmay be led by him out of that wisdom which entangles, andinto that innocency, simplicity, and precious childlikeness inwhich the Father appears to the soul, to break the bonds andsnares of iniquity.

Your truly loving friend, desiring the right guidance andhappiness of your soul, by the Lord Jesus Christ, who alone isthe skillful Shepherd and Guide, even as of my own soul.

I. P.Aylesbury Prison, 20th of Tenth Month, 1666

To the Friends in Truth In and About the Two Chalfonts

Dear Friends,

As a father watches over his children, so do I desire tofeel the Lord watching over my soul continually. And in hislove, care, wise and tender counsel, is my safety, life, andpeace. And I have never yet repented of either waiting forhim or hearkening to him. But if I have hearkened at anytime to anything else, and mistook his voice, and entertained

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the enemy's deceitful appearance instead of his pure truth(which it is very easy to do), that grievous mistake has proveda matter of loss and sorrow to my soul.

Now my friends, my heart's desire is that you mightknow and hear the voice of the Preserver. So shall you bepreserved, and kept from the voice of the stranger, whichdraws aside from the pure seed of life. For there is some-thing near you that watches to betray you. Oh may the Godof my life, joy, peace, and hope, watch over your souls, anddeliver you from the advantages which, at any time, theenemy has against you. The seed which God has sown in youis pure and precious. Oh that it may be found living in you,and you abiding in it! And may no other seed, at any time,usurp authority over it; but may you know the authority andpure truth which is of God, and stand therein, in the puredominion over all that is against him. For in the seed of life(which you have known and received in measure) isdominion, and when you are preserved therein, there isdominion over the impure and deceitful one.

Oh my dear friends, my desire is that that part in youmay be kept down which runs forward to judge, to approve ordisapprove, and that the weighty judgment of the seed bewaited for. Do not judge, oh do not judge, before the light ofthe day shine in you and give forth the judgment! Ratherstand and walk in fear and humility, in tenderness of spiritand silence of flesh, that the Lord not give you up to a wrongsense and judgment, to the hurt of your souls. And mindyour own states, and the experience of life in your ownvessels, which will keep you pure, precious, and chaste in theeye of the Lord. And oh do not meddle with talking aboutothers, which eats out the inward life, and may exalt yourspirits out of your place, and above your proper growth. Beas the weaned child, simple, naked, meek, humble, tender,

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easily led by and subjected to the Father. In this way you willgrow in that which is of God, and be preserved out of thatwhich hunts after the pure life to betray and destroy it. Ihave an interest in you; my cries are to the Lord for you, andI exceedingly thirst after your preservation and growth inthat which is pure.

The Lord God of my mercies, hope, and life, watch overyou for good, and keep your hearts in the pure and singlewatch, so that the enemy (by any subtle device of his) cannotbreak in upon you. And may you not, by any temptation, beallured or drawn from the Lord, but rather know the pure,eternal, everlasting habitation, and may dwell and abidetherein, to the joy of your own souls, and the rejoicings of thehearts of all that have travailed for you in the Spirit of theLord.

From your brother and companion in the faith, patience,and afflictions of the seed,

I. P.Aylesbury Prison, 25th of Eleventh Month, 1666

To the Faithful Friends of Truth, In and About the Two Chalfonts

Dear Friends,

Have you in any measure drunk in the sense of what theLord has done for you? Have you felt meltings of spirit, andbowings before him, with praises to his name? Indeed, myrequest is to the Lord for you, that he would be pleased tokeep you truly sensible of what he already is to you, and ofwhat he has already done for you. And I also pray that he

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would visit you yet further, increase life in you, cause faith toabound, granting you to dwell in his power, and always abidein his seed. Oh may you experience that seed to be yourhope, peace, joy, life, and strength continually, so that youmay more and more give thanks unto him as you feel his purelife arising in you, and death and the grave thereby swal-lowed up.

Ah my friends, can we ever forget the lost and miserablestate wherein the mercy of the Lord and his power from onhigh visited us? Oh, the blackness of that day, the misery, thedeep distress of that day, which some of your souls felt! Didyou not know what it was to be without God, and to lie opento the furious assaults of the enemy? Was there not a daywhen you felt your weakness, and you knew not where toretreat in order to keep out of hurt, temptation, vainthoughts, and imagination? Did you not mourn? Did younot cry out and pine away in your iniquities day and night?Are there not some among you who have known this state,and felt something of that which I now relate? I am sure thatthere are some upon the earth who can witness it to thefullest, yet whose mouths and hearts are now filled with asense of the Lord's goodness, and of his great salvation, andwith deep and high praises to his name.

But, my dear friends, are there any of you (I know towhom I speak, even to the sensible, to the diligent, to thefaithful among you), who cannot witness (in the presence ofGod) concerning the arm and power of his salvation, whichyou have often felt? Indeed, do you not daily feel the Lordministering his salvation to you? Are not your enemies dailyovercome by the faith which he has given you in his power?May I not say to you, “Where now is the strength of thetempter?” Have you not felt the seed of the woman bruise

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the head of the serpent? Can you not say (though in the fearof the Lord), “Where are those temptations, those lusts, vainthoughts, and imaginations, which once I was overcome byand overrun with?” Surely I may speak in this way, for I knowassuredly that the power of the Lord God, as it is lifted up inany of you, scatters these things and gives dominion overthem. For the life and its power are given as a bulwark and aweapon of war against iniquity and its power. And where thislife is received, and its power is known, it opposes, wars, andstrives, until it overcomes.

And, this is what gives the victory and the overcoming:faith in the seed. The seed is felt, the soul is joined to it, andfaith in it and from it is given to the soul. Then faith becomesthe leader, the mighty undertaker for the soul, and over-comes its snares and its enemies for it. And when it hasovercome them, they are overcome indeed. Then the soul liesdown in peace, dwells in peace, feeds on the living nourish-ment in the green pastures of life. Then Jerusalem, thebuilding or life in the heart, becomes a quiet habitation whereGod and the soul dwell sweetly together, and there is nothingthat has power in it to disturb, annoy, or make afraid. Whyso? Because the Lord God of power is present there; hestretches out his wings there, and is a pillar of cloud by dayand a pillar of fire by night! He has raised up his glorious lifein that heart, and has also spread a defense over his glory,with which the soul is so encompassed and defended that itfeels the walls of this city to be salvation, and its gates praise.

Oh my soul, travel on! Oh dear friends, you also travelon, into the fullness of the glory of this state! There is noother thing to be desired and waited for. This is your portion,both here in this world, and forever. Therefore, wait in theseed of this life; wait to know a further gathering into it, and

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a growing up in it. Give yourselves up to it, that it may over-spread and cover you. And may the Lord God of life dailyreveal it, and manifest it more and more in you and to you!

Therefore, come to feel (in spirit) the mark of the highcalling of God in Christ Jesus. Be daily looking up to himwho keeps you alive and fresh, so that none of you growslothful, drowsy, negligent, or unfaithful in relation to thegreat talent which God has put into your hands. Let not a veilcome over your hearts again, nor let the air thicken, and theearthly nature cover the seed, so that he who has power inthat earth, and over that air, captivate, oppress, entangle, andlead you back from God again. Oh cry to the Lord to keep theeye open, and the heart single, and the soul in the true senseand experience, so that the heavenly voice, which drew youout of the earth, may be daily heard, instructing and gath-ering you more and more up into him who is your life.Therefore, you that fear the Lord and love his name, and havetasted of his goodness and powerful salvation, oh hate evil!All that his light has made manifest and drawn you from, ohtake heed never to dabble with it again! Oh never hearken tothe tempter, but pray to the Father that you may discern hisenticements. Never consult or reason with your enemy, butin everything wait to experience the motion, guidance, quick-ening, and sweet, pure, heavenly leading of the Spirit of yourFather!

Therefore, this little thing, this light of God in you, towhich you were at first directed and turned, which discoversall the darkness of the enemy, and all his deceits and devices,and keeps the minds of those that are staid by it—in this lightwait. To this light let your minds be turned, and in itcontinue to abide. And the power and glory of eternal lifewill daily, more and more, appear in you. Yes, it will flow and

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break in upon you, to the filling of your vessels with its virtue,and the causing of your hearts to abound with joy before theLord, and with thanksgivings to him.

May the God of tender mercies and everlasting compas-sions cause his love to be daily yearning towards you, thatyou may be nursed up with the living food, and that thatwhich would overturn and destroy his work may be opposed.May you feel the work daily go on and be mightily preservedby him, even till it is finished, and the top stone is laid. Thenyour souls, in the true and full sense of life, will cry out,“Grace, grace, to him that laid the foundation, raised up,defended, and carried on the building, and now, at length,has perfected it.” And in this way, whatsoever you have nowwitnessed in measure, you shall then witness in fullness. Andyou will see that all the promises of God are of a preciousnature, and they are "yes and amen" from God to the seed.

May the life, presence, and power of the Lord be with youin this seed, in your breathing after it, in your joining to it, inyour abiding and waiting upon him in it. May the Lord Godgive you to long after it, to join to it, to abide always and waitupon him in it, and never to hearken to, and go out after, acontrary spirit and wisdom. May he keep you in thesimplicity, lowliness, humility, and tender spirit which is inChrist Jesus, to the praise of his own name, and the preserva-tion and joy of your hearts before him forever, amen!

Written in the tender affection and motion of the purelife, from the place of my confinement in Aylesbury.

I. P.1st of Third Month, 1667

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To My Dear Children J.J. and M.P.

My Dear Children,

Two things I especially desire in reference to yourlearning—one is, that you may learn to know and hearken tothe voice of God's witness in you. There is something in youthat will teach you how to do well, and how to avoid evil, ifyour minds are turned to it. And the same thing will witnessto you when you do well, and will witness against you whenyou do evil. Now to learn to know this, to hear this, to fearthis, to obey this, that is the chief object of learning that Idesire to find you in. And when your master, or anyone ofthe family, turns you to this witness, or reminds you of thiswitness, or reproves you for not hearkening to or obeying thiswitness, oh love them, and bless God for them in that respect!And remember this, that he that hearkens to reproof is wise,but he that hates or slights reproof is brutish. That is thedark spirit, which desires to please itself in its dark ways, andtherefore loves not the light which makes his ways manifestand reproves them. It is the brutish spirit which hates thereproof of the light, and would continue its vain foolish waysand delights, which the light testifies against. Therefore,mind the witness of God in your hearts which discovers thesethings to you, and leads you out of them as you hearken to it,and come to know, fear, and love the Lord God by his instruc-tion and testimony.

The way of youth is vain and foolish, and it defiles themind. Oh my children, wait for the cleansing. Watch for thatwhich cleanses the foolish way of children, which is the lightthat uncovers and witnesses against your foolishness andvain tempers, and the temptations of your minds, and leadsout of them. Learn to bear the yoke in your tender years.

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There is a vain mind in you, and there is something whichdesires to feed and please that vain mind. But there is some-thing near you and appointed by God to yoke it down. Ohgive no place to vanity, for it will be an occasion of woe andmisery to you hereafter. But the yoke which keeps down thevain mind, oh take that yoke upon you. For then you shallbecome not only my children, but the disciples of Christ, andchildren of the Most High. This is the first thing which Imainly and chiefly desire you should apply yourselves tolearn.

The next thing (which will also flow from the first), isthat you learn how to behave yourselves as good children,both in the family and to persons abroad, in a meek, modest,humble, gentle, loving, tender, respectful way. Avoid allrude, rough, bold, unbecoming carriage towards all. Honoryour mother and me as God teaches and requires, and dearlycleave to one another in the natural relation, which is of God,wherein you are loved, having a great proportion of naturalaffection and kindness one to another.

With the servants, carry yourselves very lovingly,sweetly, meekly, and gently, so that none may have any causeof complaint against you, but that all may see your lowlinessand be drawn to love you. And to strangers, carry yourselveswarily, respectfully, in a sober, submissive, humble mannerof demeanor. Do not be disputing and talking much, which isnot fitting for your age and place. Rather, watch what youmay observe of good in others, and what you may learn ofthose that are good. And watch also to see how you mayavoid any such evil as you observe in any that are evil. In thisway your time will be spent in profit, and you will feel theblessing of God and of your parents, and you will be kept outof those evils which your age and natural tempers are subjectto, and which other children (who are not careful nor

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watchful) are commonly entangled in. Mind these things, mychildren, as you will give an account to God, who through methus instructs you—who am your imprisoned father. I ammuch grieved when I hear of any ill concerning you. For thisis more a matter of trouble and sorrow to me than my impris-onment, or anything else I suffer, or can suffer from man.

And remember this one thing, which as a father Iadmonish you of, and charge you to take notice of andobserve, which is this—that you do not fly out upon oneanother, or complain of one another, because of the evils youobserve in one another. But rather, first take notice of theevil in yourselves. If by the true light you find your ownhearts cleansed from it, bless God who has done it, and keepto his light and witness in you whereby he did it, and watchthat you are not overtaken by it in the future. But if you beguilty of the same evil, or have lately done the same thing, orare liable suddenly to do it—then oh, forbear accusing orblaming another! In the fear of God wait on him, and prayunto him that you may be delivered from it, and kept out ofit. And then, in tender pity, love, and meekness, admonishyour brother or sister of his or her evil, and watch to behelpful to preserve or restore them. And pray to God todirect you how to be helpful to them. But it is the bad spiritand nature which is ready to accuse others. And even when ithas never been so bad and guilty, yet it will be excusing itself,and laying the fault upon others, or remembering some otherfault of another, when it should be sensible of and ashamedof its own.

Dear children, if you bend your minds to learn thesethings, the Lord will help you therein, and he will becomeyour teacher, guide and preserver, and pour down his bless-ings upon you. And in this you will be a comfort to me andyour mother, and an honor to his Truth. And may he also

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give me wise fatherly instructions to teach you further. But ifyou be careless, foolish, vain, following your own minds, andwhat rises up there from the wicked one, you will grieve myheart and provoke God against you, to bring evil upon you,both in this world and forever.

Therefore, children, mind that which is near you—thelight of God, which discovers the evil and the good. Hiswitness (which observes all you do) is near you. Yes, hehimself is in that light, and with that witness. Therefore,know that you are in the presence at all times of a holy andjust God, who hates that which is vain and evil, and loves thatwhich is good and right before him. And he has appointed aday and set a time wherein he will either reward you withpeace, joy, and eternal happiness if you have been good anddone that which is good; or with misery, destruction, andinsufferable pain both of soul and body, if you have been eviland done that which is evil. God knows well how manyinstructions you have heard from friends in Truth, and fromyour parents, and how many meetings you have been atwherein you have been taught and warned of these things.So if you turn your back upon his light, and will not hear itsreproofs, but will rather be vain, idle, foolish, rash, quar-reling, and doing that which is wrong and then covering itwith lies, (and so be as bad, if not worse, than children whowere never thus taught and instructed)—then, in his justjudgment and sore displeasure, God may separate you fromhis light and give you up to the black, dark spirit, (fromwhom all this wickedness is) to sow in sin here, and to sufferthe flames of eternal fire hereafter. For this is the reward ofthe dark spirit, and also the reward of all who are persuadedby him to be of his nature, and who hearken to him, and lethim work through them.

Oh my children, mind the Truth of God in you! He will

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let you see and understand the truth of what I now write, andin what fatherly love and tender care of you I write thesethings. Oh, be warned of the great danger of neglecting thetime of your visitation by God's light and witness in you! Anddo not go on in the evil ways of the dark, crooked spirit, whowill be tempting you to evil and hindering you from God aslong as you hearken to him. Therefore, be not fools to be ledby him to destruction in the evil way and evil works whichlead thereto; but be wise to hearken to the light, and follow itout of that which is evil, into everything that is good, to thesalvation of your souls.

I desire that Friends in the family4 watch over them inthese respects; and when they find just occasion, to put themin mind of any of these things, in the fear and wisdom of God,with tenderness and gentleness. But take heed of upbraidingor aggravating them, lest they be thereby hardened, and evilis raised and strengthened in them. And, my dear G. [doubt-less his daughter in-law, Gulielma, afterwards the wife ofWilliam Penn] and Friends, watch over your hearts and ways,that you may be as examples to them, so that they may notonly read these things from my writing, but also in yourcarriage towards them and towards one another. So the Lordbless your watchfulness, care, and endeavors therein, that Imay hear good concerning them, and be comforted in themercy and kindness of the Lord towards them.

Your father, who desires your good, and that it may gowell with you, both here and hereafter.

I. P.10th of Third month, 1667

4 The remainder of this letter is not directed to his children, but to otherFriends who lived in his house, and to Gulielma, his step-daughter, andafterwards the wife of William Penn.

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To the Friends at Chalfont in Buckinghamshire

Oh Friends!

Feed on the tree of life! Feed on the measure of life, andits pure power which God has revealed and manifests in you.Do you know your food? Do you remember the taste andrelish of it? Then keep to it, and do not meddle with thatwhich seems very desirable to the other eye, and very able tomake wise. Oh abide in the simplicity that is in Christ, in thenaked truth that you have felt there! And there you will beable to know and distinguish your food, which has severalnames in Scripture, but is all one and the same thing: it isthe bread, the milk, the water, the wine, the flesh and bloodof him that came down from heaven, John 6:51. It is thesame, only it is given forth weaker and stronger according tothe capacity of him that receives it, and so has differentnames given to it accordingly.

Oh keep out of that wisdom which knows not thesubstance, for it is this wisdom which also stumbles overnames. But keep to the seed of life, keep to the seed of thekingdom, feed on that which was from the beginning. Is notthis food indeed, and drink indeed, flesh indeed, and bloodindeed? The Lord has brought you to that ministration of lifeand power wherein things are known above and beyond merenames, wherein the life is revealed and felt beyond whatwords can utter. Oh dwell in your habitations and feed onthe food which God brings into your habitations, which ispure, living, spiritual, and will cause your souls and spiritsmore and more to live in and to God! Be not shaken ordisquieted by the wisdom of the flesh, but feel that whichsettles and establishes in the pure power.

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And may the Lord God preserve you, and give you powerto watch against, and to experience victory and dominionover all that is contrary to him in any of you.

This sprang unto you in the good will of your Father,from the life and love of your brother in the Truth,

I. P.Aylesbury Jail, 8th of Fifth Month, 1667

To George Fox

Dear G. F.,

I feel the tender mercy of the Lord, and some portion ofthat brokenness, fear, and humility which I have long waitedfor, and breathed after. I feel unity with, and strength from,the body. Oh blessed be the Lord, who has fitted andrestored me, and brought up my life from the grave. I feel ahigh esteem and dear love to you, whom the Lord has chosen,anointed, and honored, and for your brethren and fellow-laborers in the work of the Lord.

And, dear George Fox, I beg your love, I entreat yourprayers, in faith and assurance that the Lord hears you, that Imay be yet more broken, that I may be yet more filled withthe fear of the Lord, that I may be yet poorer and humblerbefore the Lord, and may walk in perfect humility andtenderness of spirit before him, all of my days.

Dear George Fox, you may feel my desires and wantsmore fully than my own heart. Be helpful to me in tenderlove, that I may feel settlement and stability in the truth; andknow a perfect separation from, and dominion in the Lordover, all that is contrary to him.

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I entreat your prayers for my family, that the name of theLord may be exalted and his truth flourish therein. Dear G.F., indeed my soul longs for the pure, full, and undisturbedreign of the Life in me.

I. P.Aylesbury Jail, 15th of Fifth Month, 1667

To Friends of Both the Chalfonts

Dear Friends,

Oh the treasures of wisdom and knowledge, the riches oflove, mercy, life, power, and grace of our God, which are trea-sured up for the soul in the Lord Jesus! These are freelydispensed and given out by him to them that come unto him,wait upon him, abide in him, and give up faithfully to the lawof his life, to those whose delight it is to be found in subjec-tion and obedience to the light and requirings of his Spirit.

Feel, my friends, oh feel your portion, and abide in thatwherein the inheritance is known, received, and enjoyed! Forthere is no knowing Christ truly and sensibly except by ameasure of his life felt in the heart, whereby the heart ismade capable of understanding the things of the kingdom.The soul without him is dead, but by the quickenings of hisSpirit it comes to a sense and capacity of understanding thethings of God. Life gives it a feeling, a sight, a tasting, ahearing, a smelling, of the heavenly things, by which senses itis able to discern and distinguish them from the earthlythings. And from this measure of life, the capacity increases,the senses grow stronger; they see more, feel more, tastemore, hear more, smell more. Now when the senses are

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grown up to strength, then comes settlement and stability,assurance and satisfaction. Then the soul is assured andestablished concerning the things of God in the faith, and thefaith gives assurance to the understanding. In this way, thedoubts and disputes in the mind fly away, and the soul livesin the certain demonstration and fresh sense and power oflife. It daily experiences (in the heart and soul) the eternalWord and power of life to be what is testified of it in theScripture. It knows the flesh and blood of the Lamb, thewater and wine of the kingdom, the bread which comes downfrom heaven into the vessel, from all other things, by its dailyfeeding upon it in spirit. What heart can conceive the right-eousness, the holiness, the peace, the joy, the strength of lifethat is felt here!

Friends, there are no clogs in the Fountain. God is full-ness, and it is his delight to empty himself into the hearts ofhis children, and he does this according as he makes way inthem, and as they are able to drink in his living virtue.Therefore, where the soul is enlarged, where the senses aregrown strong, where the mouth is opened wide (and the LordGod standing ready to pour out his riches), what shouldhinder the soul from being filled? And being filled, hownatural is it to run over, and break forth inwardly in admira-tion and deep spiritual sense concerning what it cannot utter!It cries out saying, “Oh the fullness, oh the depth, height,breadth, and length of the love! Oh the compassion, themercy, the tenderness, of our Father!” How has he pitied,how has he pardoned beyond what the heart could believe!How has he helped in the hour of distress! How has heconquered and scattered the enemies which, in unbelief, theheart was often ready to say were unconquerable, thinking itshould one day die by the hand of one of its mighty enemies,lusts, and corruptions. How has he put an end to doubts,

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fears, disputes, and troubles, with which the mind was over-whelmed and tossed! And now he extends peace like a river;now he brings the soul out of the pit, into the green pastures;now it feeds on the freshness of life, and is satisfied, anddrinks of the river of God's pleasure and is delighted! And itsings praise to the Lamb, and him that sits on the throne,saying, “Glory, glory! Life, power, dominion, and majesty,over all the powers of darkness, over all the enemies of thesoul, be to your name forevermore!”

Now, my dear friends, you know something of this, andyou know the way to it. Oh be faithful, be faithful! Travel on,travel on! Let nothing stop you, but wait for, and dailyfollow, the sensible leadings of that measure of life whichGod has placed in you. For the measure is one with the full-ness, and the fullness runs daily into it and fills it, that it mayrun into you and fill you. Oh that you were enlarged in yourown hearts even as the heart of the Lord is enlarged towardsyou! It is the day of love, of mercy, of kindness, of theworking of his tender hand! It is the day of the wisdom,power, and goodness of our God, manifested richly in JesusChrist! Oh, why should there be any stop of the flow in any ofus? May the Lord remove that which stands in the way. Andin faithful waiting upon the power which is arisen, the Lordwill remove, yes, the Lord does remove; and growth in histruth and power is experienced by those that wait upon him.

Friends, be not discouraged because of your souls'enemies. Are you troubled with thoughts, fears, doubts,imaginations, reasonings, etc.? Do you still see much in youthat is unsubdued to the power of life? Oh do not fear it! Donot look at it, so as to be discouraged by it; rather look tohim! Look up to the power which is over all their strength.Wait for the descending of the power upon you. Abide infaith of the Lord's help, waiting in patience till the Lord arise,

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and you will see if his arm does not scatter what yours couldnot. So be still before him, and in stillness believe in hisname. Enter not into the stirrings of the enemy, though theyfill the soul; for there is something into which they cannotenter, and from which patience, faith, and hope will springup in you, even in the midst of all that they can do.

Sink into this, therefore, and lie hidden in the evil hourtill the temptations pass away, and the tempter's strength bebroken, and the arm of the Lord which broke him berevealed. Then you shall see that the enemy raised but a seaof trouble to your souls only to sink himself in it. And theLord will throw the horse and his rider, which trampled uponthe Just One within you, into that sea. And you shall standupon the bank and sing the song of Moses to him thatdrowned him and delivered you from him! And in dueseason, you will sing the song of the Lamb also, when his lifesprings up in you in his pure dominion, triumphing overdeath, and all that is contrary to God, both within andwithout.

Now, friends, in an attentive waiting and giving up to theLord, and in the daily exercise of the cross putting to death inyou that which is not of the life, this work will daily go on.And you will feel from the Lord that which will help, relieve,refresh, and satisfy you, something which neither tongue norwords can utter. And may the Lord God breathe upon you,preserve and fill you with his life and Holy Spirit, to thegrowth and rejoicing of your souls in him, who is our blessedFather, and merciful Redeemer.

And then, as to what may befall us outwardly in thisconfused state of things, shall we not trust our tender Fatherand rest satisfied in his will? Are we not engraved in hisheart, and on the palms of his hands? Can he forget us inanything he does? Shall anything hurt us? Shall anything

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come between us and our life, between us and his love andtender care over us? Though the fig-tree should not blossom,neither there be any fruit on the vine; though the labor of theolive should fail, and the fields yield no food; though the flockbe cut off from the fold, and there be no herd in the stalls; yetshould we not rejoice in the Lord, and rejoice in the God ofour salvation? And even though the earth be removed, andthe mountains be carried into the midst of the sea; eventhough the waters thereof roar and be troubled, and themountains shake with the swelling thereof, is there not ariver, the streams whereof make glad the city of God? Is notthe joy, the virtue, the life, the sweet refreshment of this riverfelt in the holy place of the tabernacle of the Most High? Andhe that provides inward food for the inward man, inwardclothing, inward refreshment, shall he not also provide whatis sufficient for the outward? Yes, shall he not bear up ourmind, and be our strength, portion, armor, rock, peace, joy,and full satisfaction in every condition? For it is not thecondition that makes one miserable, but the lack of him inthe condition. He is the substance of all, the virtue of all, thelife of all, the power of all. He nourishes, he preserves, heupholds, (making use of the creation or without the creation)as it pleases him. And he that has him, he that is with him,he that is in him, cannot be in want. Now consider, does thespirit of this world have contentment in all that it enjoys?No, it is restless, it is unsatisfied. But can tribulation,distress, persecution, famine, nakedness, peril, or swordcome between the love of the Father to the child, or thechild's rest, contentment, and delight in his love? And doesnot the love, the peace, the joy, the true rest, swallow up allthe bitterness and sorrow of the outward condition?

The seed, the true nature and birth, has not only thepromise of eternal life, but also whatever is necessary for the

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vessel (wherein it dwells) in this life too. So dwell in that towhich is the promise, and live upon the promise. Yes, liveupon that which cannot miss of the promise, but feels thepresence and power of the Father in all and over all. The justOne lives by his faith, and he that is in union with the justOne, lives by the faith of the just One, and takes no more carethan the lilies, but leaves the care of all to him to whom itproperly belongs. He is the one that nourishes, clothes,preserves, and causes the lilies of the field to grow andflourish in beauty and glory. And will he not much moreclothe, nourish, and take care of his own lilies, the heavenlylilies, the lilies of his own garden?

Let us then not look out like the world, or judge, or fearaccording to the appearance of things, after the manner ofthe world. Rather, let us sanctify the Lord of hosts in ourhearts, and let him be our fear and dread. And he shall be ahiding place unto us in the storms and tempests which arecoming thick upon the earth.

Thus, my dear friends, let us retire, and dwell in thepeace which God breathes, and lie down in the Lamb'spatience and stillness, night and day, which nothing can wearout or disturb. And may the Lord God, in his tender mercy,and because of his deep and free love unto us, guide ourhearts daily more and more in the travel, and into the posses-sion. For every soul may inherit and possess (notwith-standing all its enemies) whatever it has traveled into, and itmay also daily, further and further, travel into what yet liesahead.

I. P.Aylesbury Jail, 2nd & 3rd of Sixth Month, 1667

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Dear Friend,

You have had the path of salvation faithfully testified ofto you, and have come to a sense of the substance, even to theexperience of that whereby the Father begets life, and mani-fests his love and peace in and to the soul. Now, whatremains? Look up to the Lord to guide your feet in this path,and to preserve you from that which darkens and leads out ofthe way. In this way you may continue on your journeysafely, and come to the inheritance and enjoyment of thatwhich your soul longs after.

There is life, there is peace, there is joy, there is right-eousness, there is health, there is salvation, there is a powerof redemption, in the seed. And yet your soul lacks, and doesnot enjoy these things. Well, how may you come to enjoythem? There is no other way but by union with the seed, byknowing the seed, hearing the voice of the seed, learning ofand becoming subject to the seed. "Learn of me, take myyoke upon you," says Christ, "and you shall find rest to yoursouls." Do you desire to experience your soul's rest in Christ?You must know the seed's voice, hear it, learn daily of him,become his disciple. You must take up, from his nature, whatis contrary to your nature. And then, as your nature is wornout, and his nature comes up in you, you will find all easy.You will find all that is of life easy, and transgression will behard, unbelief will be hard. Indeed, when the nature of theseed is grown up in you, you will find it very hard and unnat-ural either to distrust the Lord or hearken to his enemy. Andthen that dwelling place (into which Satan brings darkthoughts, suggestions, and reasonings) will be changed forthe dwelling place which is from above, wherein there is light,

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life, peace, satisfaction, health, salvation, and rejoicing ofsoul, from and before the Lord.

Now, do not say, “Who shall do thus for me?” But knowthat the arm of the Lord is mighty and brings mighty thingsto pass, and this arm has been revealed in you, and is at workfor you. Oh that you could trust it! (Why can you not? Has itnot sown a seed of faith in you?) Oh that you could come intoand abide in the path wherein its mighty, powerful opera-tions are felt and made manifest! And, oh that you may findthe ability to watch against that which wounds and distressesyour soul! For the enemy's dark suggestions work accordingto their nature, and if you let them lie upon you, how can theynot darken, afflict, and perplex you?

Therefore, in the evil hour, fly from all things that thusarise in you. Lie still and feel your anchor, till his light which"makes manifest" arises in you, and clears up all things toyou. And think not the time of darkness long, but keep watchthat your heart may be clear of your own thoughts and beliefsuntil he bring in something which you may safely receive.Therefore, say to your thoughts and to your beliefs (accordingto the suggestion of the dark power, in the time of your dark-ness), "Go from me!" And if that will not do, look to the Lordto speak to them and to keep them out, if they be not alreadyentered. And if he does not do so immediately, or for a longtime, yet do not murmur or think much, but wait until hedoes. Yes, though these thoughts violently thrust themselvesupon you, and seem to have entered your mind, yet let thembe as strangers to you. Receive them not, believe them not,know them not, acknowledge them not! And your heart will,notwithstanding, remain chaste in the eye of the Lord,though they may seem to you to have defiled you.

Look up to the Father, that you may learn these thingsfrom him. And as you become faithful to him therein, you

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will find your darkness abate, and its strength will be moreand more broken in you. And you will not only feel and tastea little of the Lord now and then, but also come to possessand inherit, and rejoice before the Lord in your portion.

I am your friend in the truth which changes not, but ispure, and preserves us pure forever.

I. P.From Aylesbury Jail, 28th of Seventh Month, 1667

To His Brother

Dear Brother,

This morning, as I was going out to walk, somethingsprang up in my heart freshly and livingly to you, whereuponI consulted not, but immediately turned back to write you.Now, if the Lord makes it useful to you, you will have cause tobless his name. And I too shall bless his name, for I heartilydesire the life and welfare of your soul in the living God, andthat you avoid all snares that the enemy lays to betray andkeep your soul in death and bondage. The thing that rose upin me was this:

God gave some apostles, some prophets, etc., for thework of the ministry, for the building up of the body, for theperfecting of the saints. This was God's gift (in mercy andlove) to them in that day, and they were to walk worthily ofthis gift and be thankful for it.

Now, in these days, the Lord has given gifts to some forthis same work, which the body has need of, and the body isto wait on the Lord in the use of his gift, in fear and humility.And mark, brother, that in every age God's ministers have

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been despised. Moses and all the prophets were despised intheir day. “What?” they said “Has God spoken only byMoses? Has he not spoken also by us?” The apostles weredespised in their days by those that kept not to the anointingwhich teaches all things. "He that despises you," said Christ,"despises me." He that despises them in their gathering, orin their building up, despises him that sent them. They wereearthen vessels, in presence contemptible, and very liable tobe despised. It is still easy to despise God's messengers andservants, but he that will truly and rightly esteem them, mustlie low, must dwell in the pure fear, and in the sense of life,that he may be taught of God to do so. It is an easy matter tohave objections against them; but to see through all preju-dices and objections to the pure and precious life in them,and to the gift and Spirit and power of the Lord—thisrequires a true eye, and a heart opened by the Lord.

Ah brother! This is a snare in which many have beencaught in former ages, and in this age also. For it is easy tofall into, but the preservation out of this snare is not easy, butis only by the power and mercy of the Lord. Dear brother,when I am in the pure sense before the Lord, and my spirit isopened by him and you are presented before me, I can begmost earnestly of the Lord that he open your eye, and giveyou a true sight of your state. I beseech that he might causeyour spirit to bow before him, and to know and honor what isof him, and not (by any device of the enemy) be hinderedfrom receiving what he, in tender love and mercy, holds outto you.

And so, dear brother, mind this advice which just springsin my heart: pick out some of the faithful ones of the Lord'sservants, and open your heart to them! Indeed, brother, Ihave had, for a long time, a deep sense of danger towardsyou. May the Lord prevent it, that your soul may live to him,

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and not die from him! There is a wisdom and a will near toyou which will destroy you, unless the Lord destroy it in you.

Oh that you might come to wait aright for the motion ofhis Spirit, and learn to be kept by him in that which knowshis drawing! Then you will hunger and thirst after the right-eousness of his kingdom, and long after times of meeting andassembling with his people; and you will find your sense ofthem living, and your life refreshed therein. For God is withhis people, and they meet not without him, but his presenceis in the midst of them, causing his life to flow into everyvessel that stands open to him, and to grow more and morein dominion in them. Oh brother, I am satisfied in my heartthat not only my love, but my life speaks to you now. Oh thatyou could hear, and feel, and fear, and bow down before theLord! Then he would, in his due season, raise you up in hislife and power among his people, purifying you, andpreserving you pure and alive to him forever.

The desire of my heart to the Lord for you is that hewould open and keep open the eye in you which sees, and theear which hears, and the heart which understands his truth,and that he would prevent the enemy from raising up anotherthing in you instead of the seed of life.

Great has been the subtlety, and deep has been the errorfrom the truth. Many who seem to be true Jews are not, buthave erred from the Spirit, life, and power, by which theywere at first convinced and first led. And in these, the enemyhas raised up a seat of prejudices and strongholds against theministry and power of the living God. But those who are ofthe true seed bless the Lord, beholding his true work evenwhile others scorn in their expectations for something else.

Oh brother, there is a high-mindedness in some whichtakes upon itself to judge beyond its growth and capacity!But there is a fear in the hearts of others, lest anything in

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them should rise up, or judge, or be anything beyond orbeside the pure Truth. This fear teaches the soul to honorand prefer those whom the Lord has preferred, while thehigh-mindedness has only accusations and pleas againstthem. One of these will experience preservation from God;the other is left by God to fall.

Dear brother, it is my desire that you may not perish, butrather experience the carrying on of the work of salvation inyou. Oh that you would travel on in the pure, holy, living,powerful path, and receive the crown of fidelity to the truth!Ah brother, mourn to the Lord! Fear before him. Converseand consult with those that abide faithful, and they may helpyou to see (through the guidance, presence, and power of theSpirit of the Lord with them) what you are not able to see.Remember this counsel; for you have need of the help whichthe Lord, in his tender mercy, has provided. And you cannotbe safe without it.

I am your dear brother according to a natural unity, butlonging after a unity with you in the pure life.

I. P.Aylesbury Jail, 7th of Eighth Month, 1667


My Dear Friend,

This is the way of redemption: to wait to experience theappearance of the light of the Spirit in the heart, and, at itsleast or lowest appearance, to be turned from the darknesstowards it. Oh feel the redeeming arm in your own heart,and know the love which stretches it forth! Take heed ofbeing prejudiced against his inward visitations to you, for

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there is something near you which would darken you andkeep the seed of life in bondage. I know there is that in youwhich pants after God and is not satisfied, something thatthirsts after the living waters. The Spirit of the Lord says,“Come, come to the fountain of eternal life; drink, and live.”

Oh Lord my God, unveil to the thirsty souls what it isthat withholds them from the living waters, so that they maynot labor and spend their strength in vain, in duties and ordi-nances invented by man. For these may perhaps lull oneasleep for the present, but they can never quiet the cry of theliving seed, nor ever satisfy the soul.

My friend, I know your snare. There is a building in yourearthly wisdom, a knowledge which you hold in your compre-hension, which is not of the light from which the trueknowledge springs, and in which alone it is held. You mustcome to know the tearing down of this building, theconfounding and scattering of this knowledge, so that thetrue heir may spring up in you. You must feel the baberaised, to whom God reveals the mysteries of his kingdom,which he hides from the wise professors and teachers in thisage, as he has done in all ages. You are very wise, but youmust sell all that and become a fool if you desire the richesand everlasting treasures of the kingdom.

And, if you desire to draw near and find access to God inprayer, you must wait to feel the true birth pray, and takeheed of putting up requests in your own wisdom, andaccording to your own will. For such are the prayers of thefalse child, or the counterfeit birth, the wrong seed, which theFather does not know or regard. But this is our religion: toexperience that which God begets and keeps alive in ourhearts, and to be taught by him to know him, to worship, andto live to him by the leadings and power of his Spirit. And inthis religion we have the comfort and the appearances of his

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Spirit, which are beyond all the disputes and questions ofman's wisdom. Indeed, they are beyond the disputes of ourown hearts also, being demonstrated and made manifest toour spirits in a higher principle.

I found my heart in great love drawn to write thesethings to you; and my soul offers breathings to the Lord myGod that you may be drawn into true unity and fellowshipwith the spring of eternal life, and that you not be led astrayfrom the precious enjoyment of God here, or of the salvationof your soul forever. The path of life is living, and your feetmust be guided into it and walk faithfully in it to the end, ifyou desire to sit down in God's eternal rest and peace.

I have been long desolate, and a great mourner after myGod, and know how to pity and weep over wandering souls,though I cannot but rejoice at this great day of salvation andpowerful visitation of God's Spirit, wherein he has sought outand gathered many into the fold of his pure rest. The Lordhas become a living Shepherd to many, and daily ministershis life unto them. And he is seeking out many more. Happyare they who know and return at the sound of the Shepherd'svoice when he calls after them.

I remain your true, entire, faithful, loving friend, in thelove and goodwill of the Lord, wishing to your soul as to myown.

I. P.


Dear Friend,

Let me speak a few words to you, not only from what Ihave felt in my heart, but have also read in the Scriptures oftruth.

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After the apostasy, the gospel is to be preached in thisway: "Fear God, and give glory to him; for the hour of hisjudgment is come; and worship him that made heaven, andearth." Rev. 14:7. If you know the Preacher that preachedthis, if you have heard this preached in your own heart, if youhave met with the fear that the Spirit teaches and gives, if youhave known the hour of God's judgment and had the axe laidto the root of the tree, and if you have been taught by the Sonto worship the Father in Spirit and truth, then you have,without doubt, met with the everlasting gospel. And if Godrequires of you, and assists you by his Spirit and power topreach this to others, then you are a preacher of the ever-lasting gospel, and an able minister of the New Covenant, notof the letter, but of the Spirit. But I beseech you, beware ofpreaching your own conclusions and conceivings upon theletter, as too many do in this day. For this falls short of truepreaching. Oh let these things be weighty with you! Youmust learn the right way to search and understand the Scrip-tures. And you must know how the Father has revealed theSon in this day, and how to come to him to receive life fromhim. For many, through ignorance, have erred in this matter,and have run ahead in their own wills, wisdom, and compre-hension of things.

Friend, the God who caused light to shine in thisoutward world has judged it necessary to cause the light ofhis Spirit to shine inwardly in the heart. Only this gives theknowledge of the Scriptures, and the true sense anddiscerning of inward and spiritual things. Yes, by this lightthe is Son known, and his cleansing blood felt. Without thislight, the Scriptures do not make manifest spiritual things;but in the light, the Scriptures are a clear and faithful recordand testimony of them.

Oh take heed how you read and how you understand the

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Scriptures! In what light and in what spirit are you reading?For it is easy to err, and without the presence and guidance ofGod's Spirit you cannot walk safely. Truly it is greatpresumption in any man to read the Scriptures boldly andwithout fear and reverence towards him who penned them,or to put any of his own meanings and conceivings uponGod's words. But this is hard to avoid in the man who readsin the liberty of his own spirit, without the light of God'sSpirit, which is the limit and yoke of the true readers, and ofthose who understand the Scriptures.

I. P.4th of Fourth Month, 1668

To a Couple About to Marry.

Dear Friends,

It is a great and weighty thing that you are undertaking,and you have need of the Lord's leading and counsel therein,that it may be done in the unity of his life, and so Friends inTruth may feel it to be of God, and find satisfaction therein.

Friends, the affectionate part will run ahead in things ofthis nature, unless it is yoked down. It can easily persuadethe mind to judge such things to be right and of the Lord,when indeed they are not so. Now, if it be not of the Lord,but only the affectionate part, Friends cannot have unity withit, nor will it prove a blessing to you, but you will find it ahurt to your conditions and a load upon your spirits after-wards, and the fruits and effects of it will not be good, butevil. And then, perhaps, you will wish that you had waitedmore singly and earnestly upon the Lord, and that you had

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taken more time, and consulted more with Friends. The Lord, by his providence, has given you a little time of

respite. Oh, retire unto him, and abase yourselves beforehim, and pray him to counsel you by his good Spirit for yourgood! Pray that, if it be not of the Lord, his power (beingwaited upon by you) may loosen your affections in thisrespect. But if it be of the Lord, and is brought beforeFriends, and their counsel and advice is sought in the fear ofthe Lord, then they will have unity with it, and with gladnessexpress their unity. This will be a strength unto you againstthe tempter afterwards.

This is in true love to you, and in singleness of heart.From your friend in the truth,

I. P.4th of Third Month, 1668.


Oh Friend!

Shall the Lord appear mightily on the earth and Israelnot know him? Shall the professors of this age understandno more of Christ's appearance in Spirit than the Jews under-stood of his appearance in flesh? Shall they stumble at thevery same stumbling stone? Yes, the same stumbling stone islaid for man's wisdom to stumble at, as in all generations.And there is no avoiding stumbling except by coming out ofthat wisdom into babe-like simplicity which gives entranceinto the pure, heavenly wisdom. And this I dare affirm as inGod's presence and in his pure fear (having received thesense of it from him)—that there are none today who oppose

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Christ's present appearance in Spirit (through their greatknowledge and wisdom from the letter), but would also haveopposed and denied his appearance in that body of flesh, hadthey lived in that day. For the wisdom which the Jews gath-ered from the letter did not reveal Christ in their day, butrather the Father; and the same must reveal him in this day.

Oh that you could experience the pure revelation fromthe Father to your heart! Oh wait for a new heart, a new ear,a new eye! Wait to experience the pure One in you, and tohave your mind changed by him, that all things may becomenew to you. The Scriptures must be new (they are so indeedwhen God opens them), duties new, ordinances new, gracesnew, experiences new; there must be a new church of theSpirit's building, wherein God and your soul may dwelltogether. And you will be able to say in the presence of theLord, “This is a city of God's own building, the foundationwhereof was laid with sapphires, whose walls are salvation,and its gates praise!”

I. P.12th of Third Month, 1669.

To Catherine Pordage.

Friend,

Your state and condition have been pretty much with mesince I last saw you. I am sensible how hard it is for you togive up to be reached by the seed and power of life, and howreadily and easily your ear and heart is opened to another.This word of advice has been much in my heart to you thismorning: Sit down and count the cost of plowing up your

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field, and of searching after the hidden treasure of pure andtrue wisdom, and consider seriously whether you can sell allfor it, both inward and outward riches. Then, if you do setyour hand to the plow, you will not look back after anythingelse, within or without, but will be content and satisfied withthe pearl of true wisdom and life alone.

Now if you are truly willing in God's sight to do this, youmust singly give up to follow the Lord in the leadings of hisSpirit, out of all the ways of your own wisdom and knowl-edge, out of all things wherein you have a life and delightoutside of him. You must not try to determine what you havea life in, but the Lord must search your heart. And he willsoon show you (if your heart is naked and open before him,willing to hear and learn of him) something in your heart,something in your ways, something in your words, thoughts,etc., which is contrary to his pure life and Spirit; then thatmust be denied and given up immediately. And afterwards,perhaps the Lord will soon discover to you another lover,which has had more of your heart than you have been awareof. And so you must part with one after another until youhave parted with all. But if you be not singly given up to theLord, though you should put your hand to the plow, you willbe looking back some time or other. And soon the wisdomwhich draws aside from the Lord will blind your eye, anddeceive your mind, and draw you from the simplicity andnakedness of truth into an image, so that instead of the puretruth itself, you will believe and embrace a lie.

The Lord has reached to you, and the Lord is willing tosearch your heart, to find out the deceiver and enemy in hismost secret lurking places. But when the Lord has found himout, you must give him up to God's stroke, and not allow himto find a shelter in your mind to save him. For he is verysubtle, and will twist and weave all manner of ways to deceive

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you and save himself, and you are not yet acquainted with, orable to discern, his devices.

You must come out of the spirit of this world, if you willabide in God's Spirit. And you must come out of the love ofthe things of this world, if you will come out of the spirit ofthis world. For in the love of the things of this world, thespirit of this world lodges and dwells, and you cannot touchthe unclean things without also touching something of theunclean spirit. Therefore, John said from a true and deepunderstanding, "Love not the world, neither the things of theworld," (if you love the things of the world, you love theworld), for "if any man love the world, the love of the Fatheris not in him."

I. P.11th of First Month 1670.

To Thomas Walmsley

Dear Friend,

There is something on my heart this morning to write toyou, in the same love wherein I have written before, which Ifeel to be pure, of God, and unfeigned towards you and allmen. It is as follows: All true religion has a true root; butthat religion, profession, worship, faith, hope, peace, assur-ance, etc., which does not grow from the true root, is not true.

Now this true root is near, and must be experiencednear, bearing the branch and causing it to bring forth fruit. Itis not enough to hear of Christ, or read of Christ, but rather Imust experience him as my root, my life, my foundation. Imust experience my soul ingrafted into him by the one who

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has power to ingraft. I must feel repentance given to me byhim, faith given to me by him, the Father revealed and madeknown to me by him, by the pure shining of his light in myheart. God, who caused the light to shine out of darkness,causes it to shine in my heart, so that in and through him Icome to know, not the Son only, but the Father also. And so Imust come out of the darkness, out of the sin, out of thepollutions of the spirit of this world, into the pure, holyfellowship of the living, by his holy guidance and conduct.And I must feel all my prayers, all my comforts, all my will-ingness, all my ability to do and suffer for God and thetestimony of his truth, to arise from this holy, pure root oflife. This root gives daily strength against sin and death to allwho wait in true humility and pure subjection of soul andspirit upon him. In this there is unspeakable comfort andsatisfaction given by him to the soul, which all the reasoningsof men and devices of Satan cannot dampen. For he whogave it preserves and maintains it over all the strength thatcan assault it.

Oh friend, I beseech you to come, oh come to the trueroot! Come to Christ indeed! Rest not in an outward knowl-edge, but come to the inward life, the hidden life, and receivelife from him who is the life. And then learn to abide in andlive to God in the life of his Son. For death and destruction,corruption and vanity, may talk of the fame of Christ who isthe wisdom of God, but they cannot know or find out theplace where this wisdom is revealed. They cannot approachthe true, pure fear, which God puts into the hearts of his own.This is the beginning of the true wisdom which cleanses dark-ness and impurity out of the hearts of those to whom it isgiven. For light expels darkness; life expels death; purityexpels impurity; Christ, where he is received, binds and castsout the strong man, taking possession of the heart. And if

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any man be truly and really in Christ, he comes to witness anew creation, even the passing away of old things, and allthings becoming new.

Christ is faithful in all his house ("whose house we are,"says the apostle, "if we hold fast the confidence and therejoicing of the hope, firm unto the end." Heb. 3:6). He isfaithful as a Son, who comes in the name and authority of theFather, to do whatsoever is to be done in the heart. He isfaithful in discovering whatever is contrary to God there, andfaithful in engaging his power against it. And will not hispower prevail? And where it does prevail, and the good plea-sure of God's goodness is fulfilled, and the work of faith withpower, is not the name of the Lord Jesus Christ glorifiedthere? Read 2 Thess. 1:11-12. and consider. Did Christ over-come the devil in that body of his flesh, and shall he notovercome him in the hearts of his children by the power ofhis Spirit? Therefore, wait to feel the Spirit and power ofChrist saving you from that which nothing else can save you,and bringing down in you under his feet that which nothingelse can bring down.

This is from the true desire which my soul has, after theeternal salvation and satisfaction of yours.

I. P.28th of First Month, 1670

To Widow Hemmings.

My Dear Friend,

Whom I truly love, and whose prosperity in the truth Iearnestly desire. Because I find your mind much engagedabout one thing, that is, receiving bread and wine in remem-

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brance of Christ's death, it is on my heart at this time to saysomething to you. Perhaps the Lord may open your mind,and let you into a true sense of the thing.

There is a supper, or a supping with Christ, beyondoutward bread and wine, which he promised to those thatheard his voice, opened the door, and let him in. Rev. 3:20.Now it is that supper that my heart desires you to beacquainted with and partake of. And as you come to beacquainted with it, and partake of it, you will call it the feastof fat things and of wines well refined. Christ said, "I willdrink no more of this fruit of the vine till I drink it anew withyou in my Father's kingdom." What wine, what fruit of thevine is it which Christ drinks anew with his disciples in hisFather's kingdom? Is it not that wine which he and theydrink now together when he sups with them? Oh, the Lordgive you an understanding, that you may come to thesubstance, feel the substance, and inherit the substanceforever!

"Flee from idolatry, my dearly beloved," said the apostle.1 Cor. 10:14. What idolatry did he mean? "I speak as to wisemen," said he "you judge what I say. The cup of blessingwhich we bless, is it not the communion of the blood ofChrist? The bread which we break, is it not the communionof the body of Christ?" v. 15-16. With regard to the outwardcup and bread, might they not easily run into idolatry? Butthey that knew, discerned, and minded the body and bloodindeed, they did not run into idolatry. "For we being many,are one bread and one body; for we are all partakers of thatone bread." v. 17. Oh, deep, deep, indeed! The bread whichcomes down from heaven, that is the bread which gives life tothe soul. And unless we eat the flesh of the Son of man anddrink his blood, we have no life in us. But if we eat his fleshand drink his blood, we become one flesh with him, bone of

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his bone. Indeed, we become of the same bread with him,and so of the one body of the living bread.

My dear friend, the Lord give you an understanding, andopen your heart, and cause you to grow into union and expe-rience of his truth, so that by growing up in the truth, youmay come more and more to understand it, and beacquainted with it.

I am your unfeigned friend in the truth which is pure,

I. P.Reading Jail, 3rd of Sixth Month, 1670


Friend,

The Lord God of heaven and earth, who searches theheart and tries the thoughts, knows that we who are calledQuakers have no secret things or hidden principles among usto win people to. We ourselves have been won over to thesimplicity and plainness of truth as it is in Christ Jesus, andwe walk therein, so it is the single desire of our hearts tobring men here, where they may have the demonstration ofGod's Spirit, and hear the true witness speaking truth in theirown consciences.

Indeed, it was a great matter of satisfaction to our heartswhen the Lord turned us to his truth, that we found it to beno new thing, but rather that which we had witnessed andexperienced in the days of our former profession. For all theprayers, and knowledge, and understanding of the Scriptures,faith, love, zeal, meekness, patience, humility, and whateverwe then had in those days which was dear unto us and

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precious in the eye of God, came from this Spirit of life, thisseed of life, which God has now manifested to us moreclearly, and turned our minds unto. And oh that they, whoyet speak against it, knew it, as the Lord has given us to knowit! Surely they could not then either think or speak so harshlyof it as they do. But Christ was indeed the Son of God in hisappearance in flesh, whatever the wise men and professors ofthat age judged and spoke of him. And now we have theappearance and manifestation of the same Christ inwardly,even the same virtue, life, and power, which appeared in thatbody of flesh, whatever the professors of this age think orspeak concerning it. Indeed, they are not guiltless before theLord, but deeply guilty for rising up against it.

There was a precious appearance of God among that sortthat were called Puritans, before there was a rent amongthem by falling into several ways of worship. There wasamong them great sincerity, and love, and tenderness, andunity in that which was true. They minded the work of Godin themselves, and were sensible of grace and truth in oneanother's hearts. Now to desire to know the true worship,this was good; but everyone that had this desire was notacquainted with the Spirit of the Lord, nor did they waitaright on him to be led by him into the true worship, butrather followed the apprehensions and conceivings of theirown minds upon the Scriptures. Now, had these known thetrue Leader, they would never have wandered away, nor havebeen so scattered from the Puritan state. For is it possible, ifthe Spirit of God had been the Leader of these, that theycould have wandered away from the truth, life, love, into abarren, dead state in comparison of that? It is true there wasa sincerity and simplicity in many of them, but that sincerityand simplicity was betrayed and drawn out to seek the livingamong the dead, among dead forms, ways, and worships.

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For though they carried some life with them into theiroutward forms, yet by degrees the forms grew, and the lifeand power decreased, and they were swallowed up in highesteem for, and contentions about, their various forms. Butthey themselves lost what they were inwardly to God, andhad inwardly received from God in the days of their formerzeal and tenderness. Oh that they could see this! Oh thatthey could return to their Puritan state, to the sense they thenhad, the love and tenderness that was then in them, to theexperience of the seed of life which they then felt, and whichthen worked in them! Though they did not distinctly know it,yet they loved that which gathered their minds to God, andwhich gave them an ability to pray, and opened the Scrip-tures and the things of God, and warmed their hearts in somemeasure. Oh that they were but there again! They mightsoon come further. Oh that they knew their state, as it isknown in the light of the Lord, and by the Spirit of the Lord!The Lord open the true eye in them, and give them to seetherewith.

I. P.Reading Jail, 19th of Seventh Month, 1670

To Nathaniel Stonar.

Dear Friend,

There is a great dispute between us and professorsconcerning the rule,5 which they hold forth to be the Scrip-tures. Now truly I could wish, from the depth of love in my

5 As mentioned previously, the word rule is used throughout to refer tothat which governs, rules, or has true authority in the life of the believer.

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heart to them, and from my desire of their good, that theScriptures (rightly understood by them) were their rule, andnot their own reasonings, conceivings, and apprehendingsupon the Scriptures. But yet, if this were so, they would needto admit that the Spirit of life—who is truth that lives in theheart, and law written by the finger of God in the inwardparts—is nearer and more powerful than the words oroutward descriptions concerning these things in the Scrip-tures. Indeed, there is a measure of life to be received, thereis the Spirit of life to be received, there is a well of life, fromwhich pure life springs up, to be received and enjoyed bythem that truly and rightly believe.

The Lord, in the gospel state, has promised to be presentwith his people, not as a wayfaring man for a night, butrather to dwell in them and walk in them. Yes, if they aretempted and in danger of erring, they shall hear a voicebehind them saying, "This is the way, walk in it." Isa. 30:21.Will they not grant this to be a rule as well as the Scriptures?Indeed, is this not a more full direction to the heart thanwhat a man can pick for himself out of the Scriptures? Truly,this testimony is true, which now springs up in my heart untoyou, which is this: The Lord has poured out his Spirit uponhis sons and daughters, in and by this precious dispensationof truth, and of the pure seed which is so despised. And theSpirit which gave forth the words is greater than the words.Therefore, we cannot help but prize him himself, and set himhigher in our hearts and thoughts than the words whichtestify of him, though the words are also very sweet andprecious to our taste.

There was a measure and rule unto which the true minis-ters of Christ and the believing Gentiles had attained, and bywhich they were to walk. See 2 Cor. 10:13,15. "According to

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the measure of the rule which God has distributed to us" and"according to our rule," etc., and Phil. 3:16, "Whereto wehave already attained, let us walk by the same rule, let usmind the same thing," as also in Gal. 6:15-16, "For in ChristJesus, neither circumcision avails anything, nor uncircumci-sion, but a new creature. And as many as walk according tothis rule, peace be on them, and mercy." Now consider whatthat rule was. Oh that you may know it and walk by it even asthey that had received God's Spirit did! For I am assured inmy heart that if you receive God's Spirit, and live and walktherein, you cannot fulfill the desires of the flesh, but you willfind your heart opened thereby into a true sense, under-standing, and right use of the Scriptures. For the Scripturesof the New Testament were written to the saints of old, andso cannot be truly or rightly understood or made use of,except as men come into their spirit and state.

These things are of great weight and concernment. Maythe Lord open and guide your heart into true satisfaction inthis and other things also, from the demonstration of his ownSpirit. Then you will truly be able to say as in his sight, “NowI believe and understand things, not because this or that manhas said so, but because the Lord, who is the Teacher indeed,has taught and assured my heart concerning the truth itself,as it is in Jesus, which I feel to be true by its living virtue andpowerful operation in and upon my heart.”

This is my desire for you, who am your soul's true andsincere friend, who would by no means have you deceivedabout anything.

I. P.Reading Jail, 24th of Seventh Month, 1670

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To Widow Hemmings

Dear Friend,

Since I last saw you there have been many deep andserious thoughts on my heart concerning you, and a sense ofyour state as before the Lord, and breathings of heart for you.I am sensible that the Spirit of the Lord is striving with you,and in some measure opening your heart towards him andhis truth. And I am sensible that there is much strivingagainst him, and many strong-holds of wisdom and reason-ings in you, which must be broken down before truth canspring up in your heart and exercise its power in you, andhave full command in you.

Now this morning when I awoke, there were three thingsthat sprang up in me, which my heart did singly andearnestly desire for you. One was that you might be led byGod's Holy Spirit into the new and living covenant, whereChrist is revealed, and the soul is united to him as its Lordand King in a bond of indissoluble union. Another was thatyou might daily be taught of God, and learn of him in thisholy, new, pure, and everlasting covenant. The third was,that you might be true and faithful to God, to obey and followhim in whatever he teaches and requires of you.

If you were in this state, you would find sweetness andrest, peace and power, the righteousness of our Lord JesusChrist and life eternal revealed in your own heart. And withjoy you would draw water out of the wells of salvation.

Now, if you come to witness Christ's appearance in spirit,and are willing to become a disciple unto him, there are threethings you must apply your heart to learn of him. Thesethree are indeed the sum of the gospel, or of what is taught inand by the gospel.

The first is to fear God. This is the beginning of true,389



heavenly wisdom, and this is the perfection and the end ofwisdom also. For true wisdom not only brings into the fear ofthe Lord, but it builds up in the fear, and even perfects in thefear also, according as the apostle says, "Perfecting holinessin the fear of the Lord." Now this is not such a fear as mancan attain by all he can do, but rather is the fear of the newcovenant, which God puts into the hearts of his children as hequickens them and brings them up in the new covenant. Thisis such a fear that those in whom it is placed cannot departfrom the Lord, nor can those abiding in it err from the way oflife and holiness. For all sin and transgression, all rebellionagainst the Lord and grieving and quenching his Spirit, isoutside of this fear. Oh that you might receive this fear fromthe Lord, and grow up unto him daily in it!

The second, which depends upon and flows from theformer, is to give glory to God by discerning his life andpower, and experiencing the virtue of his Spirit and his graceworking all things in you. In this way, all glory is ascribed tohim in all that you are, do, or can do. For in the day of thegospel, no flesh can glory in the presence of our God, but theLord alone is exalted in the spirits of his children in that day.And indeed, as every one comes into the fear of the newcovenant, the presence of the Lord is there, dwelling in themidst of the heart. And God is found working there in allthings, and bringing forth the seed of life, and working downsin, and death, and corruption. Those who are here feel theirown poverty and nothingness as in themselves, and see thatthe way to become strong in Christ is first to become weak inthemselves. And so when they are strong in him, he who istheir strength is glorified and admired, and self is of no repu-tation or value forever and ever.

The third is, that you learn to worship God in spirit andtruth. Oh this worship is precious indeed! This is the only

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sort of worship which God seeks and regards among themany various kinds of worshippers which appear at this day.This worship was declared by Christ and taught his disciples,but it has been in great measure departed from. And thoughmany have sought after it, yet none could ever find it exceptas they have learned of the Father to return to the anointing,and so to be gathered into his Spirit where Christ's name isknown. And of a truth, no one knows or can worship inChrist's name besides these.

There have been great mistakes about worship and gath-erings. They have not been in the name and power of ourLord Jesus Christ, but only in an outward profession of hisname, and in an imitation of things without the true life andpower. But what is such worship and religion in the sight ofthe Lord?

Now, in order that you may come into this state andlearn all these lessons of the Lord in the new covenant, thereis one thing indispensably necessary for you, which is this: toknow the hour of God's judgment in your own heart, and tolie under the judgment of the Lord. Friend, mind the wordswhich now spring in my heart to you (for now my heart isopen to you in the true love and pure sense which is of God).If you come to know God's Spirit, and to receive it, and feel itwork in you, and its pure light shines from the fountain oflife, you will have a quicker sense and discerning than canarise from either words written or from thoughts. The Lordwill show you the way quicker than a thought can arise inyou; and the Lord will show you evil, in a pure sense of thenew nature, quicker than you can think of or consideranything. And indeed this is needful. For sin lodges in theevil nature inwardly, and works, not so much by a known lawset up in the mind, as by a secret nature. And if this nature isnot resisted and withstood by another nature, it can never be

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overcome. Now it is by his judgment set up in the heart thatGod does overcome and keep down sin forever; for the judg-ment of God is stronger than sin, and will bring it down whenhis judgment is received. And it being kept down, life andrighteousness, even the righteous life, Spirit, and power ofthe Lord Jesus inwardly revealed, will be uppermost and willreign over it. And then you will know what it is to be a kingand priest to God, and to come to the laver at which God'spriests wash, and to the blood with which their right ear, andthumb, and toe, is sprinkled, according to the type andshadow under the law.

Perhaps these words at present may be hard for you. Butif you come to wait on God's Holy Spirit, and experience hisappearance in your heart, and learn of him to know what isgood and what is evil in your words, ways, worship, yes, andin your very heart and thoughts, and learn also to choose thegood and refuse the evil, they will daily grow easier andeasier, and plainer and plainer. And you will find Christ(inwardly revealed in spirit) to be very properly called theword of God, even the ingrafted word which is able to savethe soul. For he is quick and powerful, and sharper than anytwo-edged sword, able to cut down all that shall appear orrise up in the heart to resist or oppose his work.

This is from one who wandered long in the vast howlingwilderness, adrift from the Shepherd and Bishop of the soul.I was sorely afflicted, tossed with tempests, and notcomforted. But at length it pleased the Lord in tender mercyto visit me, and by his own outstretched arm to gather meinto his own fold. And here I have met with the holy mountof God, and his city the heavenly Jerusalem, and the spirits ofthe just men, and God the judge of all that ever arises in theheart. And I have found Christ the mediator, and the newcovenant, wherein and whereby he mediates, and the blood

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of sprinkling which speaks good things to the souls that aresprinkled with it. Yes indeed, here are all the good thingsmet with and enjoyed, which were given in shadow under thelaw. And here are the precious promises fulfilled, whichmake us partakers of the divine nature.

What shall I say? The Lord knows that I do not speakthese things boastingly, or to lift up myself above others inmy thoughts, but rather in tenderness and humility of heart,as before the Lord, for your sake. And now this is my desireand prayer to the Lord, and the travail of my soul in his lifeand spirit: that those who are yet scattered from the fold ofrest, that is, the rest of the sheep of the house of Israel thatare as yet lost and scattered up and down in their own appre-hensions, conceivings, and various gatherings, ways ofworship, likenesses and imitations of things without the truelife and power, that these may be gathered out of all of this,and into the same life, power, and rest, into which God hasbeen pleased in his great mercy to gather us.

The Lord give you the sense and savor of these things,that you may thereby be kindled to wait upon the Lord, andbe led into the light of the living. And may you live and walkwith him who is, and dwells, and walks with his own, in thelight. Oh house of Jacob, come now, let us walk in the light ofthe Lord, and let us come up to Zion, the holy hill of God, andto the new Jerusalem, that there he may teach us of his ways,and we may there learn of him to walk in his paths! Forindeed, here is the place of wisdom and true understandingwhich none know but those that are taught of God.

This is in true friendship and tender love to your soul,from its friend in truth and sincerity,

I. P.26th of Eighth Month, 1670

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Friend,

Professors of Christianity have long known the name ofChrist, and what the Scripture relates concerning him, but ohthat they could know Christ himself, and receive him intotheir vessels, and feel life flowing from him into them! Thenwould they indeed know Christ according to the Spirit, whichknowledge makes alive, but the literal knowledge kills. Forhe that has the Son, he that is in true union with him andreally changed by him so as to become one nature and spiritwith him, this one has life. But he that has not the Son hasnot the life of the Son, nor the liberty of the Son, but is in thedeath of sin, and in service unto sin.

The directions from God's Holy Spirit in the Scripturesare exceedingly weighty and precious in themselves, andblessed is he who is found in the practice and observation ofthem. And it has been the desire of my heart from my child-hood, and still is, that I might be found walking with the Lordaccording to what is there taught and prescribed to the chil-dren of God, in the several foregoing ages and generations.These things were written, and are useful, for our instructionalso, being read by us, and heeded, in that light which givesthe true understanding of them.

But though this was my desire, yet the way to attain this Imissed. For I thought that by getting the directions of Scrip-ture into my mind, and applying myself to the strictobservation of them, and praying for God's Spirit and help, Imight obtain what I desired. And truly the Lord was mercifulto me, and did help me in a great measure, but I still oftenfelt the temptations and darkness of the enemy nearer to methan my rule, and in many cases I knew not what to do, nor

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how to resolve this with the Scriptures.At length the Lord greatly distressed me, and brought me

to a fuller sense of my lack of his Spirit and power. Hedashed all my religion in pieces so that I was just likeBabylon, for in one hour judgment and desolation came uponme. Rev. 18:10. I knew not what to do without the Lord, norwhich way to draw nigh to him. But the Lord was preparingfor me that day of mercy, which since, in his tender goodness,has broken in upon me.

And now the eye which he has opened in me sees that thegospel is a ministration of the Spirit and power of the LordJesus Christ. And I see that he who desires to be his disciplemust be turned to his Spirit, and receive the immediate lightand shining of his Spirit into his vessel. He must experiencethe law of life, the holy law of the new covenant, not compre-hended outwardly in the mind, but written inwardly in hisheart by the finger of God's Spirit. And being written in hisheart, this law has power over the heart, and causes him toobey. And here he cannot help but fulfill the holy directionsof the Scriptures, for he is abiding in that from which theycame, and that which reveals the substance of them untohim, and makes them living and powerful in him. For indeedthe law of sin and death has power over a man so long as helives, but when he meets with that which kills sin and deathin him, and makes him alive to God, he receives life in abun-dance in and through the Lord Jesus Christ. Then the fruitsof life become easy and natural to him, and the fruits andways of sin, unbelief, and disobedience become unnatural.Here the yoke is easy and the burden light, and none of thecommandments of our Lord Jesus Christ are grievous. Butwhen they are taken merely out of the letter, without experi-encing the Spirit leading and making alive and enabling theperformance of them, oh how heavy, how hard are they!

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How impossible to believe aright, hope aright, pray aright,walk aright, watch aright over the heart, fight against theenemies, lusts, and corruptions aright! On the other hand,how pleasant is the way of life in the covenant of life, in thepower and virtue of life, when ministered from the Spirit ofour God! Here is God praised, and victory over his enemiesis witnessed, and peace with him is enjoyed in the pure seedof life. Blessed be the name of our God forever! For theletter, or the description of things, is not the way. But the lifeis the way, the Spirit the way, the power the way, the truth asit is in Jesus the way, which none can truly and rightly knowexcept as they are ingrafted into and formed in him, and heformed in them. And this is only obtained, witnessed, andpreserved, in the soul's union and communion with, andobedience to, God's Spirit and power inwardly revealed andmade manifest.

This is in the nakedness of my heart, as in the Lord'ssight, and in the truth of friendship towards you.

I. P.27th of Ninth Month, 1670

To Widow Hemmings

Friend,

As one comes to any sense or touch of truth from God'sHoly Spirit, doubts and scruples may very well arise in themind concerning prayer, since this duty has been performedand practiced so long from the fleshly mind and nature, andnot in the leading, will, and compass of God's Holy Spirit andpower. And those who doubt in this matter cannot be satis-

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fied till the Lord open their spirits and make the thing mani-fest to them. Yet this is most certain: that all prayer, all trueprayer to God, is in and from his Holy Spirit, and whatsoeveris otherwise is not accepted of the Father. The promise,indeed, is to the prayer in faith, and to the prayer in the HolySpirit, but not to the prayer of the fleshly birth, will, orwisdom. Therefore, the great concern in prayer should bethat that which is of God pray unto the Father, in the quick-enings and motions of his own Spirit. For the dead cannotpraise God, nor can the dead truly pray unto him.

Now, by abstaining from prayer there can be no peace,for we are meant to pray continually. Nor will peace be foundby praying in a formal way without life, that is, without God'sSpirit (who gives ability to pray, and who makes inter-cession). But it is manifest that prayer is not in the time, will,or power of the creature, for it is a gift of God, and the abilitylodges in his Spirit. Prayer is not in us, except as it is givenby his Spirit, which, therefore, is to be waited upon, when itwill move and breathe in us, and so give us the ability ofcalling upon the Father in the name, and through the life, ofthe Son.

Now as to your questions, I shall answer in plainness, asthe Lord is pleased to open my heart.

As to the first: Whenever the creature finds breathingsto the Father from a true sense of its wants, these are not tobe stopped, but are to be offered up in that from which thebreathings come. For there is no true sense of one's condi-tion, or of one's needs, except from the Spirit of the Lord.And it is the Lord who gives this sense, so that the soul mightfeel its need of him, and cry to him. And every sigh andgroan that is in this way offered up to him is accepted of him,and prevails with him for good towards that soul.

Now in particular, the soul ought to pray for the appear-

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ance of God's Spirit and power. And if it already tastes some-thing of it, it ought to pray for more of the Spirit, and that itmay distinguish the requests that rise up in the heart,whether they come from God's Holy Spirit and will, or fromthe fleshly nature and will. For the wrong birth also desiresthe kingdom, and would possess the kingdom, and prays forthe kingdom, and strives for the kingdom; but it prays amiss,and it strives amiss, and so it will never obtain, for thekingdom is appointed for, and given to, another.

As to the second: Those that do not know, nor aresensible partakers of the Spirit, yet feeling their lack thereof,and true desires after it, ought to offer up those desires toGod. And if they keep to that which begets those desires,they shall not long be ignorant of God's Spirit, but will findthat God is more willing to give it than a parent to give neces-sary things to his children. But as for those who have prayedlong for the Spirit, and yet have not received it, these havejust cause to question the nature and ground of their prayers,since God is so ready to give the Spirit to his children. Fordoes a child ask bread of his father for many years, and notreceive it? Oh, consider this thing! If the child ask the Spiritaright, it is impossible that he not receive some proportion ofit from the Father, as much as is necessary to his presentstate. God requires his children to perform everything untohim in and with his Spirit, knowing they can do nothing rightwithout it. And surely he will not require duties of themwhile withholding the Spirit, without which they cannotacceptably perform these duties.

As to the third: A mere notion that all the soul's suppliesare from the Father is not a sufficient ground of prayer; forthe wrong birth may, and often does, pray with such a notion.Rather, a true feeling of the thing is a sufficient ground, if theheart and mind keep within the limits of the feeling, and offer

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up no more than what arises there. Oh that everyone whohas any true sense of God might wait on him to savor thislittle thing which arises from God, from amidst the multitudeof his own thoughts, words, and desires, which are fromanother root, even from the flesh, which is of no value, andcannot avail with the Lord. But the birth of life, the sensiblebreathings of his own life, in the poorest and weakest babe,are always of esteem, and prevail with the Father.

As to the fourth: It is true that prayer is of God and is aduty. Though not all prayer is such, but only that which iswithin the limits of the true Spirit and power—“prayingalways in the Holy Ghost.” The pure prayer, the pure breath-ings of God's child, from the true birth, is always within thelimit which God has prescribed. Therefore “watch untoprayer,” watch unto God's preparing the heart by the motionand virtue of his good Spirit, and offer up the breathings thatthen arise. Wait to distinguish between the desires whicharise from the fleshly part, and the desires which arise fromthe spiritual and heavenly part. For the first nature isearthly; but the second nature (the nature which is from thesecond Adam, the life-giving Spirit) is pure and heavenly, andso are all the desires and breathings that spring from thatnature in the vessel. And as you come into that nature, andinto that Spirit from which the nature proceeds, you will trulydistinguish concerning prayer, concerning faith, concerninglove, and all other spiritual things. And you will know himwho is truth and no lie, and who preserves out of all error anddeceit.

You seem also to be disturbed about some other duties aswell as prayer. Indeed, all flesh should be silent before him.Alas, what room is there for his Spirit and power when thereis such a multitude of thoughts, workings, and reasonings,and such a noise of flesh in many hearts and spirits? Happy

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is he who feels his flesh to be silent, who comes to an end ofhis own willing and running!

The Lord raise up in you that which is of him, and soguide and order your heart, that it may breathe and cry afterhim, and be heard and satisfied by him.

I. P.28th of Ninth Month, 1670

To Elizabeth Stonar

Dear Friend,

I am sensible that the Lord has visited you with hispower, reaching to your heart in the demonstration of hisown Spirit, and that your heart has answered and said, “It isGod's truth indeed.” Now, in as much as God has reached toyou, so it behooves you to confess him, his truth, and hispeople before men, and to give up in obedience and subjec-tion of Spirit to the Lord.

May the Lord guide you, and pity you, and help you inyour difficulties, doubts, and fears, both in reference to your-self and your mother. God is my witness, whom I serve in myspirit in the gospel of his Son, that I have not sought myself,but your good, and that not of myself either, but in the lead-ings and drawings of his Holy Spirit. And I gave yourhusband a warning, in true and tender love, though I knewwell enough how hard it would be to his spirit in its presentstate, and what a bitter enemy he might become to me fortelling him the truth. I did it not unadvisedly, but in heavi-ness of spirit before the Lord. And I heartily wish that hewere not deceived in his heart concerning his own state, buttruly knew it as it is.

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There is a light, which enlightens the soul, or else itremains in darkness. "You were darkness," said the apostle,"but now are you light in the Lord." Now, no man canbecome light in the Lord unless his nature and spirit berenewed and changed out of darkness into light. Now thequestion is, what is this light, and where it is to be met with?Are the Scriptures this light? Or do they testify of this light?If they only testify of this light, then the light itself is to become to, and the soul is to be enlightened by it. And he thatcomes to this light, and is enlightened by it, and walks in itspure shining, this one becomes a child of light. But he that isnot enlightened and changed by it, this one is still a child ofdarkness, regardless of what he learns, professes, or practicesby imitation from the Scriptures. This is a weighty matter.

Oh come, be not wedded to your own ways, nor preju-diced against what God has taught others! But let things befairly examined that all things may be proved, and that whichis good held fast. For truth will never lose ground by beingtried. But darkness is afraid of the light, for it has a secretawareness that it cannot stand before it.

I am your soul's true and sincere-hearted friend,

I. P.16th of Twelfth Month, 1670


Friend,

The enemy kindles a great distress in the mind by stir-ring up an earnest desire, and a sense of a seeming necessityto know. For such thoughts arise, “What shall I do to knowwhether it is of God or no? For if it is of God, it ought to be

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obeyed. And if it is not of God, it ought to be resisted. Butwhat shall I do, who cannot tell what it is? I will of necessityfall either into disobedience to God's Spirit, or into the snaresof the enemy!” Thus the enemy raises up thoughts in thereasoning part which are unanswerable there. But what if itwere better for you at present to be darkened about thesethings? Can that possibly be? Yes it may, in many respects.For there is something else that might rise up and be actingin you if clear and heavenly knowledge were given. For evenwhat you receive from God can be centered in self. In thisway, you can miss the way of true knowledge, and never learnin every state to be content, nor know the pure way andmotions of life.

Truly, this is not the way of the child's knowing. Instead,the child knows in resignation and subjection of its veryknowledge. And if there appears ever so great a necessity ofknowledge, and yet knowledge is not given, then it sinks infear and humility into the will of the pure seed. And theresomething springs up (unknown to the natural wisdom, andnot in the way of man's wisdom), which preserves and bearsit up in such a state. This is a great mystery, yet it is sensiblyexperienced by the true travelers at this day.

Therefore, retire out of all necessities that are accordingto the apprehension of the reasoning mind, and judge to benecessary only that which God, in his eternal wisdom andlove, delivers unto you. And when you come to this, you willcome to your rest; and as you abide here, you will abide inyour soul's true rest, and you will learn the precious lesson ofbeing content in every state.

I.P.

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Friend,

What is Paul? What is Apollos? What is Cephas? It isone and the same pure life and word of power which springsin all the holy brethren, whom God has sanctified andprepared to give forth the sound of his holy trumpet. It is theLord himself who gives forth the true and certain sound, andgreat is the company of those whom he has chosen and sentforth to make it known. These cannot be despised in theirmessage without despising him that sent them.

Oh, take heed of that nature and spirit in you whichdesires and seeks after a sign! It is the evil and adulterousgeneration which seeks after a sign. But wait to meet withhim inwardly, who changes the heart, and renews the mindto God. Know him who teaches to love the Lord God with allthe heart, soul, mind, and spirit, so that true life from and inhim may be witnessed.

Now, as for being as one of us, you must be formed so bythe Lord, by being inwardly changed and renewed by theSpirit and power of the Lord, before you can witness trueunity with us. If you feel the seed of truth in your own heart,and in that seed you know and acknowledge us, and so comeamong us, and join to us in the truth, and keep faithful to theseed, you will never be in danger of leaving us. But they thatdepart from the seed in their own hearts will soon and easilydepart from us.

I.P.

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Friend,

Hearken to a word of advice which is in my heart to you,for it may be of great use to you, if the Lord opens your spiritand causes it to sink in. It is as follows:

Wait on the Lord, that you may feel from him the rightlimit to the mind in reading the Scriptures. For the mind ofman is busy and active, willing to be running beyond itsbounds, guessing at the meanings of God's Spirit, and imag-ining for itself, unless the Lord limits it. Therefore read infear, and wait to distinguish between God's opening to youthe things of the kingdom, and your own apprehensionsabout them. For the one must be always cast away, and theother must always be embraced by you. And always awaitGod's season. Do not presume to understand a thing beforehe gives you the understanding of it. He alone is able topreserve the true sense and knowledge in you, and you mustlearn to live dependently upon him for your knowledge, andnever "lean on your own understanding." Little do you knowwhat it has cost us to have our own understanding andwisdom broken down, and how manifestly (by this Spirit) theLord opens scriptures to us (yes, the things themselves,which the Scriptures speak of), ever since he taught us todeny our own understanding, and to lean upon his Spirit andwisdom.

The Lord guide you by his certain and infallible Spirit,into the certain, infallible, everlasting way of life, so that bythe shining of his light, Spirit, and power in you, you may seelight, and enjoy life. For even if you did understand all thewords, descriptions, and testimonies in the Scriptures; yet itis one thing to understand words, testimonies, and descrip-tions, and it is another matter to understand, know, enjoy,

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possess, and live in that which the words describe and bearwitness of.

And friend, if you will be an inward Jew, and know andunderstand the laws of life, the laws of the new covenant, youmust read them in the tablets where God writes them in thenew covenant. Indeed, by reading in the letter, you may readtestimonies concerning the Spirit and his ministration, butyou must read in the Spirit if ever you will come rightly tounderstand the letter. And the end of words is to bring mento the knowledge of things beyond what words can utter. Solearn of the Lord to make a right use of the Scriptures, whichis by esteeming them in their place, and prizing above themthat which is above them. The "eternal life," the Spirit, thepower, the fountain of living waters, the everlasting, purewell, is above the words concerning it. This, the believermust witness in himself, and from it he will draw water withjoy.

I. P.

To the Friend of Francis Fines

Friend,

After some deep exercise of spirit concerning you, undergreat grief of heart for you, I felt a constraint of love, forcingthese following considerations from me, to lay before you.

I am satisfied in God's Spirit that that which I havewritten in the last letter I sent to you, is the sum andsubstance of true religion. The sum and substance does notstand in getting a notion of Christ's righteousness, but inexperiencing the power of the endless life, receiving thepower, and being changed by the power. And where Christ

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is, there is his righteousness. He that has the Son has life andrighteousness; but he that has not the Son has not life norrighteousness. And where Christ is not, there is not his right-eousness, but only a notion of it, from apprehensions formedfrom the Scriptures by man's wisdom (a wisdom whichshould be destroyed). My desire for you is that your knowl-edge not be here, nor your standing here, nor your faith here,but rather in the truth and life itself.

Christ was anointed and sent of God, a Savior, to destroythe works of the devil, to break down all rule and authoritycontrary to God in man—for his work is in the heart. Therehe makes alive, there he raises, there he brings into deaththat which is to die by raising the seed immortal, andbringing the creature into subjection to it. Now, to experi-ence the power that does this, and to experience this wroughtby the power, this is far beyond all talk about justificationand righteousness. Here I desire you to come, out of the talk,out of the outward knowledge, into the thing itself, and intothe truth of the new and living knowledge.

There is a power in Christ to mortify and overcome sin inthe very root. It is not, however, overcome, except in therevealing of this power; nor is the soul justified, except in andby the working of this power. Therefore, justification is notthe first thing, but the power of life revealed in Christ, in andthrough which the soul is both justified and sanctified,through the working of the faith which is from the power.And here salvation is felt nigh indeed to those that truly fearthe Lord, and glory dwells in the land which he hasredeemed. There, mercy and truth do indeed meet together,and righteousness and peace kiss each other. Yes, there truthsprings out of the earth, and righteousness looks down fromheaven.

I. P.406

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To the Lady Conway

Dear Friend,

As I was recently retired in spirit and waiting upon theLord, having a sense upon me of your long, sore, and deepaffliction and distress, there arose a scripture in my heart tolay before you, namely, Heb. 12:5,6,7. I entreat you to call fora Bible and hear it read, before you proceed to what follows.

Oh my friend, the Lord has been pleased in his tendermercy to visit us, and to turn our minds from the world andfrom ourselves towards him, and to beget and nourish thatwhich is pure and living of himself in us. Nevertheless, thereremains something at first (yes, and perhaps for a long time),which is to be searched out by the light of the Lord, andbrought down and subdued by his afflicting hand. For whenindeed something of the holy will is formed in the day ofGod's power, and the soul (in some measure) is begotten andbrought forth to live to God in the heavenly wisdom, yet still,all the earthly will and wisdom is not thereby immediatelyremoved. Indeed, there are hidden things of the old natureand spirit still remaining, things which perhaps are notvisible because they sink inward into their root, so that theymay save their life. Such things a man cannot possiblydiscover in his own heart, but only as the Lord reveals themto him. But how does the Lord find them out? Oh consider,his "fire is in Zion, and his furnace in Jerusalem!" By castingus into the furnace of affliction, the fire searches us. Thedeep, sore, distressing afflictions, which rend and tear thevery inward parts, these uncover both the seed and the chaff,so that the gold can be purified and the dross consumed.And then, at length, the quiet state is witnessed, and the quietfruit of righteousness is brought forth by the searching andconsuming nature and operation of the fire.

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Oh that your soul may be tried unto victory over all thatis not of the pure life in you! And may you wait to feel thepure seed, or measure of life in you, and die into the seed,experiencing death unto all that is not of the seed in you!And oh that you would experience life, healing, refreshment,support, and comfort from the God of your life, in the seed,and nowhere else. May the Lord guide you daily and keepyour mind to him, looking towards the holy place of thespringing of his life and power in your heart. Look unto him,and help, pity, salvation, will arise in his due time! But it willnot arise from anything you can do or think. Faith willspring, and patience will be given, and hope in the tenderFather of mercy, and a meek and quiet spirit will be experi-enced. The Lamb's nature will spring up and open in youfrom his precious seed, and it will excel in nature, kind,degree, and virtue, beyond all the faith, patience, hope,meekness, etc., which you, or any else, could otherwise attainunto.

Oh, look not at your pain or sorrow, however great it is!Rather, look from them, look off them, look beyond them, tothe Deliverer, whose power is over them, and whose loving,wise, and tender Spirit is able to do you good by them. And ifthe outward afflictions work out an exceeding weight of glory,oh what shall the inward afflictions do for those who arehumbly, brokenly, and faithfully exercised before the Lord bythem!

If you will receive the kingdom that cannot be shaken,you must wait to have that discovered in you which can beshaken. This must be removed out of its place, and theheavens also rolled up like a scroll, by the Lord's arisingterribly to shake the earth. And while the Lord is doing this,he will be hiding you in the hollow of his hand (your mindstill retiring to the seed), and he will, in these troublesome

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and dismal times, inwardly be forming the new heavens andthe new earth, wherein righteousness dwells. The Lord leadyou day by day, in the right way, and keep your mind staidupon him, in whatever befalls you. And may you go on as adisciple, learning righteousness and holiness of him, whoteaches to deny and put off unholiness and unrighteousness,and to know, embrace, and put on the newness of his life, andthe holiness and righteousness thereof.

The Lord God of my life be with you, preserving andordering your heart.

I. P.


Friend,

It is of the infinite mercy and compassion of the Lordthat his pure love visits any of us, and it is by his preservationalone that we stand. If he leave us at any time, even for onemoment, what are we? And who is there that does notprovoke him to depart? Let him throw the first stone at himthat falls.

In the truth itself, in the living power and virtue, there isno offense. But that part which is not perfectly redeemed,still has a place for the temptation to work upon, and it maybe taken in a snare. Let him that stands, take heed lest hefall; and with a heart of pity, he should mourn over and waitfor the restoring of him that is fallen. That which is so apt tobe offended, is the same as that which falls. Oh, do notreason in the high-mindedness against anyone that turnsaside from the pure Guide. Rather fear, lest the unbelievingand fleshly-wise part get up in you also. Oh you must come

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to know the weakness of the creature when the life with-draws! You must know the strength of the enemy in thathour, and the free grace and mercy which alone can preserve!Knowing this, you will stand amazed that any do stand,rather than that some do fall.

When the pure springs of life open in the heart, immedi-ately the enemy watches his opportunity to get entrance, andmany times finds entrance soon after, for the soul little fearsor suspects him, having lately felt such mighty, unconquer-able strength. Yet, how often then does he get in, and smitethe life down to the ground! And what can he not do with thecreature, unless the Lord graciously help!

Oh, great is the mystery of godliness, the way of lifenarrow, the travel to the land of rest long, hard, and sharp. Itis easy to miscarry; it is easy to step aside at any time; it iseasy losing the Lord's glorious presence, unless the defensearound it be kept up by his Almighty arm. Ah, turn in fromthe fleshly wisdom and reasonings, unto the pure river of lifeitself! Wait there to have that judged in you which has beenoffended, lest it grow stronger in you and draw you awayfrom the life.

This is in dear love to you: retire from that part whichlooks out, and feel the inward virtue of that which can restoreand preserve you.

I. P.

To Widow Hemmings

My Dear Friend,

Whom I have always truly and faithfully loved as in thesight of the Lord, and to whom my love in the Lord stillcontinues.

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Since I heard of your illness and weakness by M.S., Ihave had an earnest desire to see you, and have been consid-ering how to effect it, but cannot with any convenience atpresent, as my friend T.E. (the bearer of this letter), canfurther inform you. But the desire of my heart to the God ofmy life is that he would give you a visit in his tender pity, andguide and help you to stay your mind upon himself, in hismost precious truth, of which he has not only given you ataste, but many times a full sense and experience.

Oh my dear friend, may nothing come between your souland God's truth! And may your comfort, peace, and joy befull, and may you lay down your head quietly in the bosom ofhim who loves you and accepts the sincere desires of yourheart towards him. Pay no mind to temptations or accusa-tions, nor the many noises the enemy will make in you andagainst you. But wait to experience truth and life springingin your heart from the holy well, and to hear the still voice ofthe Spirit of the Lord, for he will testify his love to you, andspeak peace.

Oh may the tender compassion of my heavenly Fatherrelieve you and gather you inwardly, and preserve you wherethe enemy cannot break in upon you. Look not upon yoursins, even those committed since you have known the truth.Rather wait to feel something inwardly in which God appearsand breathes, and gathers, and receives, and eases the fears,doubts, troubles, temptations, and accusations. And may theLord God of my life, and his tender mercies (which he hasmade sure to my soul in the everlasting covenant), give yousolid peace and consolation in the Son of his love, throughthe measure of his grace and truth springing in your heart,and staying your mind upon him.

Oh experience the seed, and the faith which springs fromthe seed! For this gives victory over the enemy, and all his

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mysterious workings in the heart.Your friend, in the truest and most sincere love,

I. P.

To Catherine Pordage

Friend,

In truth of heart and tender love to you, it is upon me toanswer the chief passages of your letter, as briefly as I may.

It has not been my desire to bring you out of the esteemor into the esteem of persons. May the Lord guide you intotrue judgment, and keep you from judging, except so far asthe light is raised in you which makes one able to judge. ForI have known several who have spoken most gloriously aboutthe Scriptures, explaining things even to admiration, who yethave been outside the Spirit of truth. These have sparkledwith the light and life of a wrong spirit, though they them-selves did not know it to be so.

It is better that one feel his unwillingness, and wait to bemade willing by the Lord, than to think himself willing, andupon conducting his own search, judge himself to be so. ForI have thought myself willing in several cases, assuming thatif the Lord would have showed me his will, I should haveobeyed. Nevertheless, I found it to be otherwise when theLord came to lay the law of his Spirit of life upon me.

Now, this I am sure of: there is something in you that isnot willing to be impoverished, and I cannot say concerningyou that you are yet willing to be separated from it. While itis in you, it will be working in a mystery of deceit, hiddenfrom your heart, which you cannot possibly discern. For it isonly discerned as the seed is raised, and the pure light shines

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in you. You may very well think better of yourself thanindeed it is with you, for it is hard for you (in your presentstate) to know what and how you are in the sight of the Lord.For there are great and subtle workings from the enemy inyour mind, which are against God's truth, and which you donot discern or avoid. Indeed, you rather embrace thesethings, as if they were true and precious.

In great plainness have I written to you, and I beseechyou to be willing to have the wound kept open in you whichthe condition of your soul needs, so that it may be thoroughlysearched, and whatever is for judgment may be judged anddestroyed. In this way your soul will be everlastingly savedby the everlasting Physician, who is wise and skillful inministering both judgment and mercy to everyone accordingto their need.

I am your friend in true, faithful, and unfeigned love andtenderness,

I. P.25th of First Month, 1671

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